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UNIVERSITY OF C_ALIFORNIA PUBLICATIONS, 

IN 

AMERICAN ARCHAEOLOGY AND ETHNOLOGY 

Vol. 16, No. 6, pp. 315-380 April 10, 1920 



THE CAHUILLA INDIANS 



BY 

LUCILE HOOPER 

h 



UNIVERSITY OF CALIFORNIA PRESS 
BERKELEY 



MoilOgfJMl. 



, . / 

I i I 



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2. Hupa Texts, by Pliny Earle Goddard. Pp. 89-368. March, 1904 3.00 

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Index, pp. 381-400. 



UNIVERSITY OF CALIFORNIA PUBLICATIONS 

IN 

AMERICAN ARCHAEOLOGY AND ETHNOLOGY 

Vol. 16, No. 6, pp. 315-380 April 10, 1920 



THE CAHUILLA INDIANS 

BY 

LUCILE HOOPER 



CONTENTS 

PAGE 

Editor's note 316 

Origin beliefs 317 

Eeligious life 328 

Mourning commemoration and fiesta week 328 

Shamanism _ _ 333 

Spirits _ 339 

Future life _ 342 

Burial customs _ 343 

Enemy songs _ 344 

Boys ' initiation _ 345 

Girla ' adolescence 347 

Eagle ceremony _ 348 

Social life 349 

Moieties and clans 349 

Naming of children _ 349 

Pregnancy and childbirth _ _ 350 

Sickness - 351 

Social customs - - 352 

Marriage 353 

War - - 355 

Property rights - 356 

Industries and knowledge _ 356 

Food „ _ 356 

Clothing - - 357 

Earth-covered houses - 357 

Bows and arrows _ 358 

Handiwork 359 

Games 360 

Dogs 361 

Calendar 362 

The stars _ - 363 

Tales and beliefs 364 

Takwich 364 

Chehaum and Tukwishheraisli - 365 

Kunvaclimal and Tukvachtahat 366 

Takweltekesnikish 371 

Origin of the birds 376 

Whirlwind - 377 

Bibliography 379 



316 University of CaJiforitia Publications in Am. Arch, and Ethn. [Vol. 16 



EDITOR'S NOTE 

This account of the Cahuilla, one of the largest surviving tribes 
in southern California, represents the work of Lucile Hooper as 
Univei-sity of California research fellow in anthropology in 1918. 

The Cahuilla occupy three contiguous but quite different habitats. 
The Mountain division inhabits Coahuilla i-esei-vation and certain 
near-by tracts, some four thou.sand feet above the ocean. To the north, 
in San Gorgonio Pass, are the Pass Cahuilla, at about half that eleva- 
tion. These are now mostly on Morongo reservation. The Desert 
Cahuilla are inland from the two preceding groups, about Indio and 
Coachella in Torres, Martinez, and a number of other small reserva- 
tions northwest of the Salton Sea. The territory of these people is 
almost wholly without rainfall, and lies at about sea level, in part 
below it. Their habitat is thus unusually specialized. Owing to late 
settlement of the district by Americans, this group of the Cahuilla 
has also best preserved its ancient customs. Miss Hooper's investi- 
gations relate chiefly to the Desert Cahuilla. 

There is a considerable bod.y of published literature on the Cahuilla 
and other Indian tribes of southern California, but no intensive 
monograph upon any one tribe nor a satisfactory comprehensive treat- 
ment of the region. The literature being so scattered, its citation 
would have resulted in innumerable detailed cross-references in foot- 
notes, which the ethnological specialist in this field would scarcely 
need, and which would not be of much aid to the novice. The list 
of the more important works. given at the end of this paper will 
probabh' meet the requirements of most readers. 

The first comparative problem about the Desert Cahuilla has 
hitherto been this. They speak the same language as the Mountain 
and Pass divisions, and are rather closely connected in speech with 
the other Shoshonean groups on the west — the Luiseiio, Cupeilo, Juan- 
eiio, Gabrielino, and Serrano. To the east and northeast is the home 
of the alien Yuman tribes of the lower Colorado River— t-the Cocopa, 
Yuma, Mohave and othei-s, all agricultural ; and of the Chemehuevi 
or Southern Paiute, nomads of the Great Basin. Do -the cultural 
connections of the Cahuilla run chiefly westward like their speech 
affiliations, or are they as close with the Yumans and Chemehuevi? 
Miss Hooper's data, taken in their entirety, settle this question. 



n. 0f B, 

APR 2, ,y20 



1920] Hooper: The CahuUla Indians 317 

With all their geographical proximity to the Yuma and Mohave, the 
Desert Cahuilla partake essentially of the native civilization of the 
Shoshonean coastal tribes of southern California. 



ORIGIN BELIEFS^ 

Birth of Mukat and Tamaioit. — In the beginning, there was no 
earth or sky or anything or anybody ; only a dense darkness in space. 
This darkness seemed alive. Something like lightnings seemed to pass 
through it and meet each other once in a while. Two substances which 
looked like the white of an egg came from these lightnings. They 
laj' side by side in the stomach of the darkness, which resembled a 
spider web. These substances disappeared. They were then pro- 
duced again, and again tliej' disappeared. This was called the mis- 
carriage of the darkness. The third time they appeared, they 
remained, hanging tliere in this web in the darkness. The substances 
began to grow and soon were two very large eggs. When tliey began 
to hatch, they broke at the top first. Two heads came out, then 
shoulders, hips, knees, ankles, toes ; then the shell was all gone. Two 
boys had emerged : Mukat and Tamaioit. They were grown meu 
from thv first, and could talk right away. As they lay there, both at 
the same time heard a noise like a bee buzzing. It was the song of 
their mother Darkness. 

Attempt to create light. — Mukat said he was the first to hear the 
song, but Tamaioit declared that he was. They argued about this, 
because the first one to hear it would be considered the older, and 
each desired this honor. 

As they lay there, they seemed to be old enough to tliink. Mukat 
suggested that they make light that they might see. Tamaioit said, 
"You think you are the older, now carry out your ideas." So they 
began creating things. Mukat reached into his mouth and took from 
his heart: (1) a cricket, Shilim shilim; (2) Papavonot, another 
insect; (3) a black and white lizard, Takmeyatineyawet ; (4) a person, 
Wliatwhatwet. 

Mukat and Tamaioit decided to turn all these new creatures loose 
and let them drive away tlie darkness. Since Mukat had made them. 



1 The only previously recorded information on the Cahuilla origin story is the 
outline given by E. W. Gifford, Univ. Calif. Publ. Ajn. Arch. Ethn., xrv. 188, 189, 
1918. T. T. Waterman has summarized and analyzed most of the literature on 
the origin myths of the southern California Indians in the American Anthropolo- 
gist, n.s., XI, 41-55, 1909. 



318 University of California Puilications in Am. Arch, and Ethii. [Vol. 16 

they had almost as much power as he. Lizard tried to swallow the 
darkness but was not successful. Finally, all of them together man- 
aged to drive east part of the darkness and then there was a little 
light. But when they returned to Mukat and Tamaioit, the darkness 
they had driven away rushed back and they could not drive it awaj' 
again. 

Mukat and Tamaioit then said they should have something to 
smoke to remove the darkness, just as medicine men smoke now to 
remove disease. 

Making tobacco. — Thej- therefore planned to make tobacco. Mukat 
took black tobacco from his heart and Tamaioit brought forth a lighter 
colored tobacco. Next, they needed some waj' to smoke it, so they each 
brought forth another substance from the heart. Mukat 's was dark, 
Tamaioit 's was light. With this they made pipes. There were no 
holes in these pipes, so they each pulled out a whisker and pierced 
holes in the pipes. Mukat then took a coal of fire from his heart to 
light the tobacco with. Now they were ready to smoke. Mukat filled 
his pipe first, held it up in the air, and inhaled. 

He then decided to play a trick ou Tamaioit, so he handed his pipe 
to him and said, "I am holding it up high," but he held it low, and 
in the dark, Tamaioit could not see it. However, Tamaioit was always 
suspicious of Mukat, so he reached low instead of high, as Mukat 
expected him to do, and seized the pipe. Tamaioit then got his pipe 
ready to smoke, held it out to Mukat and said, "I am holding it low," 
and really held it that wa}\ Mukat, thinking the same trick was 
being played on him, reached high and of couree missed it. Therefore, 
Tamaioit claimed he was the wiser, because he could not be fooled. 

Creation of the earth. — They next took a substance from their 
hearts to make a huyanachet (rod). As usual, Mukat made a black 
one and Tamaioit a white one. These were to be the roots of the earth. 
When they tried to stand them up, they found a support was neces- 
sary, so they made snakes to twine around them. Even this was not 
enough, so they made spiders which crawled to the top of the rods and 
made a web from there to the corners of the darkness. 

The huj'anachet were then firm. Mukat and Tamaioit climbed up 
to the top but had to rest several times. When they reached the top, 
though it was dark, they could see that something like a mist or smoke 
was rising up from below. Mukat asked Tamaioit what it was, and 
he answered, "I have alwa.ys told .you that I am the older, but j'ou 
say you are. How does it happen j^ou do not know that that is our 



1920] Hooper: The Cahuilla Indians 319 

after-birth coming up behind us, and that it causes all sickness and 
disease. ' ' Mukat then made a song about it ; he never seemed to know 
things first, but he always thought about creating things before 
Tamaioit did. 

While up on the toji, Mukat now thought about creating earth, so 
suggested it to Tamaioit. Tamaioit said, "I have always told you I 
am the older, but you say you are. So just go ahead with your ideas 
and don't consult me." But he consented to help. Mukat sang his 
song, then both shook all over, and soon a substance poured out of 
their mouths, ran down the poles, and spread all over, even reaching 
to the top of the huyanaehet. 

This substance was very soft at first; in order to make it solid 
they created whirlwinds to dry it, and brush to make it firm. They 
also made many kinds of insects of various sizes for this same pur- 
pose. Man.y of these insects have since then been used by shamans, 
who take them and let them bite a person who has a pain, and that 
person is then cured. The whirlwinds which they took were of two 
kinds: teniosha, which is the worse, and tukiaiel. These whirlwinds 
live in ant holes, and when a fire is placed in these holes the whirl- 
winds whistle in their anger. They are dangerous, for they often steal 
souls. 

After Mukat and Tamaioit made the earth, they made the ocean 
to hold the earth in one place. They made creatures and weeds to live 
in the ocean. The sky they made of metal so that it would be strong 
enough to stay up high and not fall. In this sky they put stars to 
make more light. 

Creation of people. — Now that the earth was solid and ready to 
walk upon, Mukat asked what they should do next. Tamaioit said, 
"You say j-ou are the older, so go ahead with your ideas." Mukat 
said that he thought it was now time to create people, for they needed 
someone to talk to and play with. 

This they did, Mukat making dark people and Tamaioit light 
people. As he made them, Tamaioit placed his people in a circle 
around him. When his circle was nearly completed, Mukat had only 
enough to go half-way around him. Mukat wondered how Tamaioit 
could make them so fa.st, so he made Sun, in order to see. Sun was 
too hot to hold and slipped away from him and went east, so there 
was not very much light yet. 

Mukat told Tamaioit about the escape of Sun and asked him what 
they had better do about it. Tamaioit said, "You insist that you are 



320 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

older than I ; if you are, it is strange that you have to ask me what 
to do all the time." However, he consented to help, and the two of 
them created Moon. IMoon was a woman and was very bright and 
beautiful and white. After she was created, Mukat could see Tama- 
ioit's people, for there was more light. He did not like the people 
at all. 

Tamaioit's people were exactly alike on both sides. They had faces 
on both sides, toes pointing in both directions, breasts both in front 
and in back. All the fingers and toes were webbed. 

Mukat said, "No wonder you could make them so fast, they don't 
look good at all. You should make them right: look at mine." A 
quarrel followed. Tamaioit said, "Mj- people do not have to turn 
around to see behind them, nor wUl mine drop things through their 
fingers as yours wUl." Mukat said, "Mine can close their fingers 
when they wish to hold things." Tamaioit said that people should live 
always; or, if there was death, the person should return to life the 
next day and be young; or else people should remain young always. 
Mukat said it would never do not to die, for the world would get over- 
crowded and there would not be enough food for all. Tamaioit said 
they could make both more food and more room to live in. Jlukat said 
it was intended that people shoiild die, for after-birth's blood was 
meant to bring disease into the world and thus cause death. 

They then said that they must create doctors to take care of the 
people. They had created an old wood far north and a mermaid under 
the water. The wood and the mermaid were the ones chosen to give 
power to the doctors.^ They created a very short man in the north, 
Keketumnamtum, who was to be a medicine man and give power to 
the people through their dreams of North Wind or Rain. After 
obtaining this power, they would be able to create wind or rain. 

This world is a man. Rain was created and sent to the skj'. Rain 
is a man and makes things grow. North "Wind is a man and makes 
things diy up. 

Mukat and Tamaioit tried to decide when things should grow and 
ripen. First they said it should take fifty menyil (moons), but later 
they decided that it should be four menyil, and thus it is today. 

They quarreled continually about which people had been made 
the proper way, and as to whether there should be death or not. 
Finally Tamaioit got angry and said that since his suggestions did 
not seem to amount to anj-thing here, he would go to another world 



'■ This stat«meiit is not clear, but it is as clear as my interpreter could make it. 



1920] Hopper: Tlie CahuUla Indiayis 321 

and take his people. He said that, if he went down into the ground, 
the world would turn over; JIukat said he would prevent that. 

Tamaioit then sang his song and sank into the earth, taking all of 
his people. In his hurry he forgot Palm, Coyote, Duek, and Moon. 
Earth and Sky wanted to follow him, but Mukat knelt on the earth 
and held his hand up to the sky; by doing this, he prevented their 
going. There are now five stars in the sky where his fingers rested. 

As Tamaioit went into the ground, there was a tremendous 
rumbling and earthquake. Movintains arose at this time and the water 
in the ocean shook so that it overflowed and caused the rivers and 
streams we now have. The sky became bent and curved. Because 
of this, the sun seems to stop at noon when it gets to the highest point. 
Wliile the sun is making it light for us here, it is dark in the world 
below ; when we see it go over the horizon in the evening, it is begin- 
ning to get light there and dark here. 

Mukat took the people Tamaioit forgot and made them into the 
right shape, but he forgot the duck's feet; so they are still webbed. 

"While Miikat and Tamaioit were creating people, Mukat created a 
place in the east for the spirits of the dead to go to. He pulled out a 
wliisker and pointed it east. This made a road. At the end of this 
road was a gate. Montakwet, a man who never dies, guards this gate. 
Just beyond this gate are two large hills constantly moving apart 
and then together. As they move apart, an opening is left through 
which the spirits may enter. 

If the spirit has been wicked during its lifetime, it is caught 
between these movdng hills and crushed ; it then becomes a rock, bat, 
or butterfly. If it has lived a good life, it gets through this opening 
safely and pa.sses into the regions beyond, known as Telmekish. 

Because this road over which the spirits travel is toward the east, 
one must never lie with his head in that direction while sleeping; 
death might result. It is well enough to do this when old. for an old 
person can live only a short while longer anj'way. 

Life of Mukat and his peaple. — Mukat and his people lived in one 
big house. Animals were human then. They were all very happy 
here. Moon taught the people many games and they loved her very 
much. Every morning she took her people far away to the water, and 
here they played all day long, returning to Mukat "s house late in the 
evening. 

She taught them how to make things. "Cat's cradle" was one of 
the games she taught them. It was a game played by making fig- 



322 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

ures by means of string twined around the fingers. There were 
many figures they had to know. Later when they died and went to 
Telmekish, they had to know how to make these figures and tell 
Montakwet, the guardian. If they could not do this, they were not 
admitted. 

Moon taught them that they would be getting married after a while, 
and explained to them what this meant. She said they would have 
children; that they must name their children and have songs for 
them. She said these children should be instructed in the right way 
to live ; that the old people were the best instructors. 

Rattlesnake was the only one that remained at home all day with 
Mukat. He stayed at the door of Mukat's house all day long. When 
the people returned at night, there was one man among them who 
always danced on and around the snake. This was To, the funny 
man whom they all loved ; he was very tiny. To made fun of Rattle- 
snake and made his head flat, by dancing on him; it is still flat. 
Rattlesnake complained to Mukat and asked him what to do. 

At this time Rattlesnake was not poisonous, for he had no teeth. 
Mukat decided that Rattlesnake should have teeth. He tried many 
ways of making them for him, but none succeeded until he pulled some 
of his whiskers out and used them for teeth. He then made the teeth 
poisonous and told Rattlesnake to bite To when To came home that 
night and danced on him, and then he must run away to the rocks 
so that no one could find him. Accordingly, when the people returned 
that night, very happy as usual, To began dancing on Rattlesnake, 
but Rattlesnake bit him and then ran away. Rattlesnake was the 
first to leave the big house and not return. 

Moon was very beautiful. One night Mukat seemed to notice this 
for the first time, and desired her as his wife. He did not tell her, 
but she knew it, and it made her feel very sad, for he was her father. 
She decided to leave, and told her people. She told them that there 
were a great many games she had not yet taught them, but that it was 
now too late. She said she would never die or have diseases as other 
people had, for Tamaioit had helped to create her. She told the women 
how to care for themselves during menstruation and pregnanej- ; they 
must not eat salt, meat, or fat, or drink cold water. She showed them 
certain herbs to use if they became ill. 

That night she left and got beetles and ants to crawl over her tracks 
so that no one would follow her. Everyone felt very badly and tried 
to find her. Coyote went to the water where they always bathed to 



1920] Hooper: The Cahuilla Indians 323 

look for her. He saw her reflection in the water and thought it was 
she. He jumped in after her but couldn 't find her. When he climbed 
out and looked in again, he was sure he saw her and again he jumped 
in, with the same result. As he came out this time. Moon, who had 
gone to the sky, spat on him. He looked up to see where the spit 
had come from, and he saw her. He begged her to return but she 
would not talk, only smiled. He then returned to the others to tell 
them where their beloved playmate and teacher had gone. He felt 
very sad, so he hung his head as he said, "Here she is, here she is." 
The people looked down where he was looking, but of course could 
not see. Finally someone happened to look up and there saw Moon 
in the sky. She seemed very far away and they all wept. Each night, 
for a long time, she went higher up, until she was where we now 
see her.^ 

Soon Mukat decided he wanted to have a little more fun with his 
people. For several days he thought about it. Then one day Sun 
rose out of the east. As soon as it was fully light, the people all 
talked in different languages and could not understand each other. 
Sun made them hot and many ran in search of shade. Many turned 
into trees or animals or birds. Tliis probably was meant to happen 
from the beginning. Those that looked for water and found water, 
turned into sea animals. Those that looked for shade turned into 
trees. The people who stayed with Mukat remained human. 

Mukat taught them how to make bows and arrows ; just what kind 
of material to use, how to dry it, and how to make arrowheads out 
of rock. Wlien the people put tliem down, after making them, the 
arrows made a queer noise. It frightened the people and they woiild 
not touch them. Mukat had showed them hew to use these arrows 
and had promised that the arrows would not hurt them, but they were 
afraid when they heard this sound. One among them, Takwich, picked 
up an arrow, and said, "Wliy be afraid of this? It will not hurt 
you." He put one right through his stomach and then pulled it out 
and it left no opening. When they saw this, the others were afraid 
no longer. 

Mukat lined them up on two sides and they shot at each other, 
as he had shown them how to do. The dust became very thick, so 
they stopped, and then they saw that several of their number were 



3 Formerly, the Cahuilla -would not look at the full moon, for fear of disease. 
If they ate during an eclipse, they were likely to eat a " moon spirit. ' ' WHioever 
died during an eclipse was thought to have eaten one of these moon spirits. 



324 Vnirersity of California Publications in Am. Arch, and lithn. [Vol. 16 

dead. They wept, for they could not bring them to life. Mukat told 
them not to worry ; that the dead would return. 

At night the people heard them return, but it was only their 
spirits. These spirit.s could not find their abiding place ; they had 
hunted in all directions. Finally they thought of Tamaioit. They 
started down into the earth to find him. Tamaioit heard them coming 
and stopped them before they got there. He told them that he was 
sorry for them, that he had wanted the people to live always, but 
that he saw now why Mukat had made them as he did. It was so 
there would be sorrow in the world. Tamaioit said that, since they 
were not his people, he could do nothing for them. He said his people 
were all happy and he did not want any other kind down there. 
However, he could tell them something that might bring them back 
to life. They should go to the water and smear mud all over them- 
selves and twine brush around their bodies. They did as he advised 
them, but it did no good. 

The spirits then returned to Mukat and asked him where to go. He 
told them about Telmekish and that there was no sickness or sorrow 
there. He said this world was just to raise children in; Telmekish, the 
next world, would last forever. 

At the time Sun came the people turned different colors. The 
Negroes are those who stayed close to Sun. Wliite people ran farther 
away than anyone else. Indians went only a short distance, so they 
are brown. 

Death of Mukat. — Mukat had now done three things which made 
his people very angry. He had made Rattlesnake bite one of them, 
had insulted Moon, which made her leave ; ajid had given the people 
bows and arrows and let them kill each other, after promising them 
no harm should come to them. So they decided to kill Mukat, but 
did not know how to do it. They asked Bear and Puma to do so ; but 
they refused, saying it would be better for someone to bewitch his 
spirit. 

Now Mukat lived right in the middle of his big house and was 
never seen to leave there. They were anxious to find out what he did 
at night. For this purpose, they appointed the white lizard, that runs 
up mesquite trees, to get on top of the house and watch from above 
at night. Nobody saw Lizard go up. This is what he saw. Mukat 
smoked until the smoke was very thick and all the people were 
asleep ; he then went outside to defecate. Lizard heard the excrement 
drop three times. Mukat then returned to the house. 



1920] Hooper: The CahuiUa Indmiis 325 

Next day, Lizard told the people what he had seen. They then 
decided how thej- would kill Mukat. They put small animals under 
the log to catch his droppings, but they were unable to do so. Frog 
said he would try. That night, when Mukat went outside as usual 
to defecate, Frog caught the droppings in his mouth. Mukat did not 
hear anything drop as he usually did, so he put his cane down, to find 
out what was the matter. In feeling around, he struck frog on the 
back; the marks can still be seen on Frog's back. 

Right away, Mukat knew that something was wrong, for he felt 
very ill and weak; he felt a.s though hLs soul had left him. However, 
he pretended that he did know what caused his illness and asked 
many questions concerning it. 

Shamans pretended to help him, but they did not really try, for 
they wanted him to die. He asked his people to get North "Wind to 
come and cure him. The.y sent Swallow to tell North Wind that his 
Creator wanted his help. North Wind said he would come in the 
afternoon and for them to turn the Creator aroiind with his head to 
the north. Wlien the wind came, he blew dust all over Mukat. It 
seemed to help drive away the fever for awhile, but Mukat could not 
endure the dust in his eyes and ears. He wanted something to eat, 
so he sent Crow to get piyatam (something like snails). Crow found 
plenty, but just stayed there and would not bring them to Mukat. 
Mukat next sent Dove to the mountains for pine nuts and Dove really 
brought some back.- He wanted meat and sent Hawk after it, but 
Hawk never returned. Mukat said his people had forsaken him and 
he was very sad. He asked his people, the Locusts, to sing to him and 
cheer him up. This helped him for a time, but soon he tired and 
asked them to stop. He was anxious to die now ; he said death was 
so slow in coming. 

All the time Mukat was ill. Coyote stayed right by his side. He 
watched him every minute and ate all of his expectorations and excre- 
tions. Mukat was afraid of Coyote ; he was afraid Coyote would eat 
his body when he died. Because of this, he asked his people to send 
Coyote far away to get fire to light his pyre, for he felt that death 
was very near. Coyote did not want to go, but they told him it was 
his duty to do so, since he was the fastest runner. 

Mukat kept wondering in what moon he would die, aJid repeated 
the names of the moons over and over. He sang all the time,- knowing 
he was dying. This was to send his spirit to Telmekish. This is the 
reason people sing now when one of their number is dying. 



326 University of California Publications in Am. Arch, and Ethn. [Vol.16 

Soon he could not move, and then he died. The people dug a hole 
in the ground and placed his body in it. Animals with big claws 
dug this hole. The Quail carried the wood for the fire, on their heads, 
to the pit. Fly then made fire by rubbing small pieces of wood 
between hLs feet ; he has been rubbing his feet together in this manner 
ever since. "When the fire was lighted, the people gathered round it. 

During this time, Coyote was on his way for the fire, but kept 
looking back constantly. Soon he saw the smoke and knew that they 
were burning Mukat. He ran back as fast as he could. As he drew 
near, he pushed his way through the crowd, and jumped over several. 
All of the body had burned, except a small piece of the heart, which 
is always the last to burn. Coyote jumped for it, and as he landed 
on it, it splashed blood. He then ran to the mountains. The blood 
stains can still be seen there. 

The people all wanted to kill Coyote when he ran off with Mukat 's 
heart, but they could not run fast enough to catch him. 

Conclusion. — Before Mukat died, he told his people they should 
hold a fiesta once a year, in memory of their dead. He said they 
should make an efBgy of each one who had died and with these they 
should dance. This fiesta was to be held in the winter, when they had 
time. He further explained that it would take six nights ; that during 
the singing of the songs which he had taught them, all should sit 
quietly on the ground, around the fire. One man must be appointed 
as the leader of the singing. He promised them that during the 
fiesta the spirits of the dead would return for the last time and would 
know just what was going on. All of the facts concerning Mukat 
and Tamaioit must be kept secret; anyone telling them would either 
die or become very ill. 

They planned to make a fiesta for Mukat, as he had told them to 
do, but they did not invite Coyote. He found out about it, however, 
and came. By that time, the people were no longer angry at him. 
When he returned he was very thin. 

All were sad after Mukat died. Coyote said, "Let's live in a 
different house and burn this one, so as not to think about Mukat so 
much." This they decided to do. 

Wlien they were ready to hold the fiesta, Coyote told them he knew 
what to make efSgies of, and offered to go to the end of the world 
to get it. Misvut (a seaweed) was what he got. It grew far under 
the water. It had probably been made in the beginning for this 
purpose. 



1920] Hooper: The Cahuilla Indians 327 

After Coyote made the body out of this, he made the eyes out of 
shells and decorated the body with feathers. Then they held a fiesta 
and Coyote was Net (chief). They have been doing this ever since, 
when a person dies. 

In the new house the people now lived in. Coyote became one of the 
pillars ( ?). However, they did not like that, so they made a roof of 
him. Before that. Coyote sang a great deal; he divided the songs 
into Mukat or Wildcat songs, and Tamaioit or Coyote songs. Because 
of this, the Wildcat people sing Mukat songs, and the Coyote people 
sing Tamaioit songs. During the time that Mukat and Tamaioit were 
in the stomach of the darkness, they had decided that Mukat would 
be a Tukut (wildcat person), Tamaioit an Isil (coyote person). 

During that first fiesta, the Isil people wanted some more misvut. 
When they went to get it, the water bubbled and made a queer noise. 
It was talking to them, but they could not understand it at first. 
Soon they understood that Misvixt was asking them what they wanted. 
They told him they wanted the big stone, sharvovoshal, which was to 
pound things on, more misvut, and a pipe made of rock. The misvut 
was always kept rolled up and had a stone pipe in it. Net had given 
a feast in order to get this pipe, for Mukat had told them that this 
was necessary. This pipe is used only at fiestas and can be obtained 
only after the Net has given a feast. 

As soon as the new home that Coyote had suggested was built, 
the people scattered. Wlien they got tired of wandering some turned 
into trees and deer. A few went out at midnight and therefore 
became dark-skinned. Some went in the daylight and so were white. 
Some went early in the morning and are brown-skinned. 

After Mukat died. Crow returned to where he had been burned, 
fell down into the pit, and thus became black. Buzzard also did this, 
and his head has been bald ever since. The white-spotted hawk fell 
in and became a mottled color. 

One day, Buzzard saw a lot of queer looking things growing out 
of the pit where Mukat 's body had been burned. He told the people 
about them. These things were different kinds of vegetables, but 
they had never heard of such things, and did not know what to do 
with them. They decided to send Palmechewet, the man who never 
slept, to Mukat to ask him what they were for. 

Palmechewet started out to find Mukat, and as he was going 
through the brush and mountains, lie constantly prayed to Mukat to 
guide him to his abode. Finally he heard Mukat but could not see 



328 Vniversity of California Puhlications in Am. Arch, and Ethn. [Vol. 16 

hiiu. Mukat said, "Those things are to eat. You killed me before I 
had a chance to teach you about them. Tobacco is for the old people 
to smoke. The melons grow from my skull; pumpkins from my 
stomach; corn from my teeth.* Keturn to my people and tell them 
that all of these things are good." Palmechewet returned to the 
people and repeated these words. They had never eaten vegetables 
before. 



RELIGIOUS LIFE 
MOURNING COMMEMOEATION AND FIESTA WEEK 

The most important ceremony of the Cahuilla alwaj-s has been 
and still is the annual tribal mourning gathering, known as Nukil, or 
Hemnukuwin. This ceremony is held because Mukat told the people 
they should have one each year in memory of their dead. It was the 
first ceremony they ever held ; the first time it was held was after the 
death of Mukat. Mukat had told them just how many nights to have 
it and what to do each night. It is verj' sacred to them. 

Each clan has a hereditary chief called a Net, whose chief duties 
are in connection with the mourning ceremonies. The chief has two 
ceremonial assistants, Paha and Takwa. 

The Net has complete charge of the fiesta. The Paha has charge 
of the singing and of leading the ceremonies: he stai-ts everything. 
Takwa superintends the gathering and distribution of food. He lets 
each member of the clan know how much food he is expected to 
furnish and sees that it is actually provided. At the fiesta at Agua 
Caliente, old Orenes was Takwa. He and his helpers skinned hun- 
dreds of rabbits which the young men had killed. The first three 
mornings of the fiesta week, the young men hunt rabbits. While I 
was there, the skins were being saved for an old woman who was 
going to weave blankets from them. 

The fiesta is always held in the fall or winter when the people have 
plenty of leisure. 

Several months beforehand, the Net gathers the old men of the 
clan together and they decide what people they will ' ' call ' ' to partici- 
pate in the fiesta. After this is decided, the Net appoints one man 



* These are the characteristic plants of- native agriculture. The Cahuilla have 
never been reported as having farmed before the advent of the Spaniards, but. the 
neighboring Yuman tribes on the Colorado River grew these plants, except perhaps 
melons. 



1920] Hooper: The Cahuilla Indians 329 

to inform these people that they have been "called." In return, this 
man is given some article or money, which means that the invitation is 
accepted. This is then given to the Net. The next year, when the 
Net is invited to a fiesta at that place, he returns the gift. 

The fiesta is held in the kishumnawat, which is the ceremonial 
house. At the present time it is made of arrow-weed and palm leaves 
plastered together, with a thin covering of adobe. It is a circular 
house ; the roof is very high in the center and slopes down at the sides 
to within about four feet of the ground. There is a small smoke hole 
in the top. Upright forked posts support the roof beams inside. This 
kishumnawat is about fifty feet in diameter. At the back of this house 
a door opens into a very small room in which are kept the ceremonial 
objects. This is also where the food for the fiesta is stored several 
days before it is to be used. 

The way in which the Cahuilla used to greet their guests is no 
longer followed. They knew about what time in the afternoon to expect 
those who had been invited. A runner was appointed to watch down 
the road for them. Here he would wait until he saw them approach- 
ing. He wore no clothes, only a breech clout. As soon as he saw 
them, he would run to the village where his people had gathered and 
would cry, "Wake up, they come." They would then all run down 
the road to meet the approaching guests. Certain ones who had 
been appointed would shoot their arrows up into the air and all would 
shout. Often the guests brought gifts with them. The gifts were 
returned to them later. 

Aside from this greeting, the fiesta of today is practically the same 
as it ha.s been for many years. 

When the guests arrive, they go to the homes in which they are to 
stay for the week and from there proceed to the kishumnawat. Here 
the Paha shows each one where to seat himself on the benches around 
the wall. Many guests come, but only certain ones have been ' ' called 
to take part in the ceremonies. 

As soon as they are seated, the Net goes to each one who has been 
"called," kneels in front of him, tells him he is welcome, talks for a 
minute in a low voice, then gives him a package of tobacco, and each 
of them rolls a cigarette. The guest gives him something tied up in 
a handkerchief in return. Sometimes it is shell money or even real 
money. 

After each one has been welcomed in this way. the Paha tells 
all of them to come and eat. No matter what time of day it is, they 



330 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

sit down at a long table and eat. The table is there in the kishumua- 
wat. The food is usually bread, coffee, and a rabbit stew. It is 
prepared in one corner of the house by the old women, over a fire 
built on the ground. Verj^ little talking goes on at this time. It seems 
to be quite a serious affair with them. 

The fiesta begins on Monday night and continues for six nights. 
The first three nights, the old people gather around the fire in the 
kishumnawat. A tobacco can is passed around constantly and both 
men and women smoke all night. The Paha starts the songs. During 
these nights, the Creation story is sung in a queer minor chanting 
tone. Tliej^ stop everj' few minutes ; the Paha utters a queer grunt- 
ing sound, throws his head back and blows up in the air. The others 
do the same thing after him. After two or three minutes thej- con- 
tinue singing. Occasionally, during these three nights, the medicine 
men dance. 

I attended two fiestas, one at the Torres reservation, the first week 
in January, the other at Agua Caliente in Palm Springs Valley^ in 
Februaiy. At the fiestu at Torres, the medicine men performed 
several wonderful tricks. The natives still consider them to have 
supernatural power, and all have the greatest faith in them. The 
one I saw perform wa.s Casimiro. He got up and tied a baud around 
his head. In this, he stuck three bunches of owl feathers and held 
one buiich in his hand. He then began to jump up and down and 
shuiBe aroimd the fire, constantly singing his song and occasionally 
stopping to grunt and blow up in the air three times, motioning 
upwards with his hands at the same time. When he did this, the 
others all imitated him. After singing for a certain length of time, 
he began to shake so hard that he could scarcely stand. It was a sort 
of even trembling all over. The bunch of owl feathers which he held in 
liis hand was fastened to a stick about eight inches long and half an 
inch in diameter. This he stuck down his throat three times. The 
third time, he brought out of his throat a small black-looking object 
and held it down by the fire so that we might all see it. I could not 
see it well enough to tell what it was. Wlien I inquired later, I was 
told that it was something taken from his heart, probably a lizard. 
The shaking always occurs before they take things out of their 
' ' heart " : it is caused by the desire of this object in the heart to get 
out. As soon as it is removed, the shaking ceases. This object is 



5 This Agua Caliente must not be eonfused ■with the old Cupeno settlement of 
Agua Caliente on Warner 's Ranch in San Diego County. 



1920] Hooper: The Cahuilla Indians 331 

called a takwia. One takwia does not alwa.ys look like another, for 
different medicine men have different objects in their hearts. 

After Casimiro took the dark object from his heart, he reached into 
the fire with his foot and kicked out a few coals. One of these he 
picked up : it was about the size of a dollar. He immediately put it 
into his mouth. I was only a few feet away and one of the sparks 
from his mouth, as he blew, fell on my hand, so I can testify that 
they were hot. The glow from the coal could be seen on the roof 
of his mouth. He swallowed it in about a minute. He swallowed 
three coals in this way. I saw two other men do the same thing. 

The medicine men claim they get the power to do such things from 
a special guardian spirit. They have first to sing a song which is a 
sort of pra.yer to that spirit. They a.s.sert that they are never burned. 

During these three nights, young men often dance for the first 
time. They put the feathers in their hair in the same wa.y and sing. 

One night, while I was watching them, an old man by the name of 
Ormega got up to dance. He danced and sang for a while, then 
stopped, said a few words to the Paha, and sat down, to the surprise, 
apparently, of every one present. My interpreter explained to me 
that Ormega had intended to eat fire, but that his song had not gone 
right; he had forgotten part of it, no doubt due to some disturbing 
influence among those watching, or perhaps because of some spirit 
preventing his success. Since his song did not go right, he could do 
nothing. He was a man who usually did great things. 

Tlie next three nights are given over to the guests to sing their 
own songs. They sing all night long. A great many go to sleep before 
morning, but there are always a few who sing the night through. The 
women and children lie around on the floor asleep, behind the men 
who are singing. 

On the last night, just before sunrise, the dance of the effigies is 
held. During the week, effigies of the people who have died during 
the past year and for whom the fiesta is being held, are made. The 
immediate families of the deceased make the images. They are made 
just the size of the dead persons whom they represent. They are 
made out of matting or cloth, stuffed with gra.ss, and dressed. But- 
tons or coins are used to represent eyes; nose and ears are made of 
doth and sewed on. A human hair wig is made and placed on each 
effigy. They are dressed in considerable finery. I saw one with 
earrings and a hat and veil. These images are kept hidden until the 
time for the dance. 



332 University of California Pvhlications in Am. Arch, and Ethn. [Vol. 16 

The ceremony begins before sunrise in the kishumnawat (big 
liouse). It is started by giving presents to the guests. When I was 
a witness, the women wore large aprons, and four pans of mesquite 
meal were turned into each woman's apron. 

The efSgies are then brought out, each one carried by a female 
relative. They form a procession led by the Net. The women carry- 
ing the effigies follow him, two by two, the other people following 
closely. This procession goes around the interior of the big house 
and back — then out into the enclosure that surrounds it. During this 
part of the ceremony, a low chant is sung, with an occasional wail here 
and there. While walking in this procession, they come down more 
firmly on one foot than the other, keeping time with the music. 

Wlien they stop marching, the women holding the effigies gather 
in a circle just outside the big house. Here they dance and sing 
amid great wailing on all sides. The dance consists in stooping over, 
drawing themselves up on their toes, and coming down on their heels 
rather hard, while they are singing. After they have done this for 
a few minutes, the other members of the clan throw money and calico 
on the images. This is done as a sign of respect to the dead. No 
member of the elan may pick up the money or calico, but outsiders are 
not slow in doing so. Many yards of calico are thrown awaj' at this 
time. I saw one small white boy go right in among them and pick 
up money as fast as it was thrown. After it was over, he had eleven 
dollars in small change. There was a great deal more than that 
thrown, for many others were picking up the money, too. As fast 
as it was thrown, people grabbed for it. 

They dance a while longer, then the women with the effigies march 
out in single file to the gravej'ard and there burn them. No one is 
allowed to witness this, so I do not know what is done there. 

After the women have gone to the graveyard, the Net goes to each 
one who has been "called" to the fiesta and presents him with a long 
string of shell money. These shells are small round disks. They say 
that these strings have been handed down for many generations and 
are considered very valuable. The ones who receive the strings of 
shells thank the Net. They then depart. The fi.csta is over. 

The next year, these shell strings are returned in the same way 
in which they were received. In this way the shells pass from one 
village to another. 



1920] Hooper: The Cahuilla Indians 333 

Often cooking utensils are given to the women when they leave. 
The givers may have received these same utensils the year before from 
the same ones to whom they are now returning them. 

During pesta week, the ceremonies have been can'ied on and 
attended to by the old people only. Wliile they are singing and 
dancing in the kishumnawat, the younger people play tepanish or 
peon, as the native gambling game is known in Spanish. This has 
become part of the fiesta, and appears to have a religious significance. 
Peon has been previouslj' described." They play it all night and a 
great deal of money is put up. It is an intensely interesting game, 
even to the spectator. 

During these six nights, lunch counters are run by the Indians. 
They sell tamales, pie, and coffee. On the cold winter nights the 
coffee serves to keep one not only warm but awake. 

SHAMANISM 

The Cahuilla retain to this daj' the greatest faith in the shaman. 
These medicine men are still common among them and contiiuie the 
practice of healing tlirough supernatural power much as they used 
to do long ago. 

As a rule, the Indians speak of a shaman as a "witch-man" in 
Engli.sh, or "hechizero" in Spanish. The Cahuilla name is pul. 
They have absolute faith in his power. Even the young people, who 
have had the advantage of an excellent education and many years 
of contact with white people, retain this confidence. 

There seem to be more shamans among the Desert Cahuilla than 
among the Pass Cahuilla, at least more who are still keeping up their 
practice. This maj' be accounted for by the fact that the entire 
manner of living is more primitive in the desert ; also there is not such 
intimate contact with white people, for the desert reservations are 
more isolated than other reservations. 

In the beginning, before Mukat died, it is said that he gave to 
certain individuals special powers, such as curing disease — to each 
one the power of curing a certain disease. There were specialists in 
those days even as now. He also taught them the language of animals 
and birds and gave them powers with reference to spirits and death. 



« C. G. DuBois, present series, viii, 1()7, 1908; P. S. Sparkman, ibid., 212, 1908; 
T. T. Waterman, ibid., 330, 1910. 



334 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

Takwich was the first medicine man appointed by Mukat, and 
the most powerful. He still holds an important place, which is dis- 
cussed under Tales and Beliefs. 

Mukat is still giving supernatural power to individuals. This he 
now does in their dreams, through the medium of a guardian spirit. 
This spirit visits the future medicine man in his dreams. The con- 
nection thus established between them is the source and basis of the 
shaman's power. From it, he receives the song which must always 
precede a supernatural act, the knowledge which enables him to 
remove disease, and gives him the power to do and endure what other 
men can not. 

Takwich seems to be the guardian spirit of most of the medicine 
men, though many get their power from other spirits. 

Contradictory accounts were told me as to when these dreams first 
occur. Several times I was told that they occur in early childhood. 
When this happens, the child never relates the dream. He is usually 
a sick child or cries a great deal. If an old man attempts to cure 
him by the sucking process, he sucks the power out of him and the 
boy will never become a medicine man. The child dreams the same 
thing many times. In the dream is revealed what he will be able to 
do and just how to do it ; for instance, how to eat fire. When he 
becomes a young man of about eighteen or twenty years he tells his 
grandparents that he wishes to dance and his grandparents tell the 
Net. A gathering of the village is then called at the kishumnawat, the 
ceremonial house. Here the young man gives a feast to the people. 
If he does not do this, he will not be successful when he dances and 
he may die. 

After the feast he must dance or some evil will befall him. He is 
usually very timid about it. He is given three nights. The first night 
he dances and sings one song, the second night two songs, and the 
third night three songs. If he can successfully sing these three songs, 
and dance, he is reputed a witch-man. From that time he can do 
many things which others can not do. At first, he can do only a 
few things, but the older he gets, the more powerful he becomes. 
Whenever he is called upon to cure a sick person, he must go, no 
matter what the hour may be. He may not accept pay in return, while 
he is young. Wlu'u he becomes old, he may do so, for he will then 
need the aid. He must never reveal the secrets learned in the dreams. 

Shamans can usually tell when they look at children whether they 
will be medicine men when they grow up or not, but may not make 
this known. 



1920] Hooper: The Cahmlla Indians 335 

Old Ambrosio, the famous fire-eater, told me that he did not dream 
when he was a child. He said it was not until he was about forty 
years old that he dreamed and then at once he could eat fire and 
perform many marvelous tricks. He also said that the first time tliat 
he sang his songs and performed his tricks was in the kishumaawat 
before all the people, that he had not had to practice them alone before- 
hand as I had been told all witch-men did. 

One informant stated that a shaman got his power by dreaming 
during childhood, and that when he grew up he iisually met his 
guardian spirit while out hunting and all alone. It was then that 
he was given directioiLs as to what to do. This was the only informa- 
tion I had of the acquiring of power by the Cahuilla through the 
"waking vision." 

In their dreams, the shamans are taught what herbs to use in 
specific diseases. There appear to be two kinds of medicine men : 
the herb doctor and the "spell" doctor; but the herb doctor often 
resorts to the methods employed by the spell doctor, and vice versa. 

The method of curing disease or pain most often practiced is that 
of sucking. Disease here, as among so many primitive people, is held 
to be the result of some small material object entering the body in a 
supernatural way. 

The sucking is performed directly by the mouth upon the part of 
the body affected. Sometimes they pretend to draw out dark fluid; 
more often it is a small black object. Several times it was described 
to me as looking like flakes of snow. There are many ideas on the 
subject. It is extracted by the witch-man without an incision or 
trace of its passage. No one but he can see plainly what he has taken 
out by this sucking. This is because only he can see spirits or super- 
natural objects. Others have at times caught a hasty glimpse of the 
object. . 

Occasionally pain is cau.sed by what we should call an organic 
disease. This must be cured by sucking, too. Lee Orenes and his wife 
are well educated Indians of Agua Caliente. She was very ill with 
stomach trouble, and went to Dr. Coffman, a white man, for help. 
He gave her some pills but she became worse. She then went to her 
father-in-law, old Orenes. He placed his mouth on her stomach and 
not only sucked awaj^ the pain but the pills which Dr. Coffman had 
given her. 

There was a Mexican woman who lived near the Indians. She 
had some kind of brain trouble and suffered a great deal. The 



336 



Vniversity of California Publications in Am. Arch, and Ethn. [Vol. 16 



Mexican doctors could do nothing for her, so she asked an Indian 
medicine man to help her. He sucked out the bad part of her brain 
and put it on a plate and showed it to her. She became well at once, 
the informant deposes. 

A snake bite is always treated in this way. 

Sucking, however, is not the only method of cure employed. 
Blowing or spitting over patients and stroking or rubbing their bodies 
were also resorted to. A fever was usually treated by blowing on 
the body. Many cases of immediate cui-es in this way were related 
to me. 

There was one woman who had not menstruated for many months. 
She went to Francisco Torres to be cured. The next time it was 
new moon, he inserted a long stick in his nose and caused his nose 
to bleed. This blood he caught in his hands and rubbed on her 
abdomen. The next day, she menstruated and had no trouble there- 
after. The moon is said to have influence over menses. 

One man at Martinez had a unique method of driving away the 
disease pain. This was by butting with his head against the body of 
his patient, at the same time uttering sounds and going through 
certain motions with his hands. 

In my discussion of the fiesta week, I have described the fire-eating 
ceremony. This, more than anything else, seems to hold the Indians 
to their faith in the shamans, even to this day. They consider it a 
proof that the witch-man has help from some spiritual being. 

It is said that about thirty years ago when the medicine men were 
still at the height of their power, many marvelous deeds were 
performed. In those times, during a fiesta, competitions between 
the various witch-men were held to determine which was the most 
powerful. 

When performing these feats the medicine men must never be 
disturbed. A story is told of one man who used to go out in the 
brush each day, scalp himself, and after a while replace his scalp 
and come home. One day, some hunters saw him do this and cried 
out. The man's scalp immediately dried up and he died. 

One incident occurred at one of these competitions which has been 
related to me by several informants. They say that Luis Quintano, 
who has an unusual amount of hair, took red-hot coals of fire and 
put them all over his head and let them stay there. One old man 
who was looking on became so frightened that he ran up to Luis and 
tried to put the fire out. In doing this, he accidentally touched the 



1920] Hooper: The Cahuilla Indians 337 

skin on Luis's neck. For a long time that spot on his neck was sore. 
Luis still has the scar of it. His hair was not even singed. 

One man pnlled his entrails out and hung them up while he danced 
and then replaced them. 

It was during this same fiesta, so it is related, that Juan de la' Cruz, 
now living at Morongo, assumed the shape of a bear. He did this 
just a-s he finished dancing, then ran away, so that they did not get 
a good look at him. He first began to growl and imitate a bear, and 
then he really assumed its appearance. 

Another man saw a dove walking around ; he raised his hands and 
clapped them together. The dove dropped as though dead and blood 
flowed from its mouth. He then picked it up, threw it into the air, 
and it flew off as though notliing had happened. 

The people should always do as the witch-man advises, for he knows 
many things which no one else does. He understands the language 
of animals, birds, and plants. 

Once, during a fiesta, they were all in the big house. A coyote 
howled. The shaman told the people that there would be an earth- 
quake, and the}' should come outside. They laughed at him. But very 
soon there was an earthquake and several people were killed. 

Certain animals, birds, and insects are messengers to the shaman. 
Owl, coyote, fox, humming-bird, yellow-hammer, crow, fly, wood- 
pecker, blind gopher, skunk, and earth, have been known to act in 
this capacity. Through a message from one of these, the medicine 
man knows when sickness or death is to occur among his people and 
who will be the victim. It is not always through these messengers 
that he finds these things out, however. When a star falls at night, 
he knows that some soul has left its owner and that that peraon will 
die soon unless the soul is made to return. When a portent of this 
kind appears, he calls the people together, dances, and tries to bring 
back the soul or prevent the sickness, as the case may be. In his song, 
he prays to his guardian spirit to help him. At a time like this, owl 
or yellow-hammer feathers are worn in the hair, for these birds have 
great wisdom and often give help. 

Many Indians besides medicine men claim to understand the cries 
of animals at night. Before going hunting, they always listen for 
the owl at night to learn if they are to have good luck. 

A certain cry of a fox at night means that death is to come to 
someone the following day. One night this occurred and the old men 
warned some young fellows who were going hunting the next day 



338 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

not to go, that harm would come to oue of them. They would pay no 
attention but went. On the way, one man's hat fell off. He stooped 
to pick it up ; this occurred several times. The last time it happened, 
his horse kicked him when he stooped, and he died from the effects. 
A man 's hat falling off is always considered a sign of ill omen. 

When any of the animal messengers are killed, they can still be 
useful to the witch-man. Most medicine men carry a dead humming- 
bird in their pockets ; at least they used to, and some may do so even 
now. When the medicine man wishes anj^thing done, he tells his 
wish to the dead humming-bird and its hovering spirit hears and per- 
forms the request. It can go and return in an instant, no matter how 
far it has been sent. 

A very few men claim to be able to change the weather; they are 
said to have received this power in their dreams. It is told that at one 
time the Cahuilla heard that a foreign people was coming into the 
valley to kill them and take their land. One old man, who could 
change the weather, caused it to become so extremely hot that the 
people came in only a little way and then went back. This man's 
guardian spirit was Takwich. 

When a shaman wanted it to rain, he had first to give a feast, for 
that was what Mukat had told him to do. Next he would dance; rain 
would soon begin to come down. 

A few medicine men were able to make a potion which would give 
its owner swaj' over the affections of the opposite sex. One man told 
me that he had not believed this was so until he had actual proof with 
his own eyes. The man speaking was August Lomas, the best educated 
Indian in the valley. He then related to me what he considered was 
proof. A man, Celso by name, from Coahuilla, in the mountains, had 
been given some of this love potion by a medicine man. Celso was 
an Indian policeman. As a rule, the policemen are disliked by the 
other Indians, but they all liked Celso. This is because he has the 
love potion. Whenever he hears of one who does not like him, he 
watches for that one to expectorate on the ground ; he then puts some 
of the potion on the saliva. After that, all is well. One day, he and 
August were eating at a restaurant. August had just told him that 
he did not believe in the love potion. Celso said he would prove it to 
him. There was a Japanese waitress in the restaurant. Celso did 
something with the love potion which August did not see. In a few 
minutes the waitress came over to the table, stood there, and gazed 
at Celso. She had a great deal of work to do, but would not pay 



1920] Sooper: The Cahuilla Indians 339 

attention to anyone else but him. Celso told August that if he wanted 
to win a girl 's love, all he usually had to do was to put some of this 
substance on her door at night. The potion would last him always, but 
he was not allowed to give it to anyone else to use, nor even to show 
it to anyone. If he did so, it would lose its value, for it had been 
made for him alone. 

Occasionally a shaman became too powerful and the people feared 
him. Wlien this happened, sooner or later they murdered him. One 
ease of this kind which seems to have been especially celebrated was 
told me several times. 

A man whose name was Tamiotemevai, could do very extraordi- 
nary things. He could cut his stomach open and have no apparent 
pain and the opening would heal in an instant. He could pull his 
tongue out until it was several feet long. He could fill his pipe with 
tobacco, hold it up toward the sun an instant, and it would light. 
Tamiotemevai was very cruel to his wife, so she left him and ran 
away toward Torres; he ran after her. As he was about to capture 
her, the people seized and killed him. Thej^ tore him to pieces that 
he might not return to life, for they had apparently killed him several 
times before this, and each time he had returned. As they were doing 
this a lizard jumped out of his heart. They caught and killed it. 
Had they not done this, the lizard would have reassembled the pieces 
of the man's body and he would have lived again, for the lizard had 
been the source of power in the man. They buried the lizard far 
underground. Soon aftei-wards, there was an earthquake. It was 
the lizard trying to get out ; but he did not succeed. 



SPIEITS 

The Cahuilla belief is that everyone has a telewel, a spirit or soul. 
This spirit is very elusive and may leave one almost anj- time. Wlien 
they dream, this telewel has left them and is I'eally going through 
the experiences of which they are dreaming. Wliile the spirit is 
gone, they cannot wake up. But if someone conies and tries to waken 
a dreaming per.son, the telewel knows it and can return instantly. 
However, they are very careful not to waken a medicine man when 
he is sleeping, for he may be dreaming. His spirit has gone so far 
away and is so very busy that it cannot return immediately. In case 
a person wakes before his spirit returns, as occasionally happens, death 
results sooner or later. 



340 Vniversity of California Publications in Am. Arch, and Ethii. [Vol. 16 

The spirit leaves the body many months before death comes. The 
person to whom it belongs does not know this, however. These wan- 
dering spirits cause much trouble. They haunt the homes of close 
relatives. Innumerable instances of this are told. For example, 
August Lomas and his wife, of Martinez, a young couple of excellent 
education, told me of an experience they had about a j^ear ago. They 
were in bed one night and knew that they had locked their doors, 
but they heard someone come in, walk all around the room, and then 
walk out again. That same night, Mrs. Lomas 's sister had the same 
thing happen in her home. A few months later their uncle died, so 
tliey knew then that it was his telewel that had been wandering 
around. 

Sometimes, when the spirit leaves many months before death is to 
come, the person gets sick and poor and seems lifeless. Only a medi- 
cine man can cure him. Accordingly, the father of the sick man 
asks a shaman to help get the telewel back. All the people then gather 
in the kishumnawat. Usually the spirit is somewhere in the neigh- 
borhood of its owner. The medicine man puts feathers in his hair 
and dances, chanting all the while, and making motions with his 
hands. Soon he stops and puts feathers on the forehead of the sick 
man who is lying near the fire. He next begins to riui around and 
make grabbing motions here and there, and may even run outside the 
house. He is the only one who can see the telewel, and apparently 
he has located it and is trj-ing to catch it. Wlien he gets it, it maj' 
be a lizard, a grasshopper, or almost any small object. I was told that 
he next "explodes" it, but I could not learn what that meant. After 
this, he places it among the feathers on the forehead of the sick man 
find then takes these feathers and brushes him all over. After a little 
more dancing, the process of restoring the spirit is complete. Of 
course, this takes place at night. The next morning, the cured man 
must take a dip in cold water. 

The Indians have great fear of epidemics. Many years ago, a 
smallpox epidemic killed many. Not long ago, they had an epidemic 
of mumps. They live such unsanitary lives that when a contagious 
disease is brought among them, it spreads very rapidlj'. Whenever 
they hear of an epidemic of any kind in Los Angeles, Riverside, or 
San Bernardino, they liold a meeting. Here the shamans exert all 
their power to drive away any spirits of disease which may be among 
them, and to keep the spirits of the epidemic where they are. They 
sing and dance all night. 



1920] Eooper: The Cahuilla Indians 341 

I was told tliat when people faint, their spirits have left them to 
commune with other spirits. "VVliether the fainting is a cause or a 
result of this, I was not able to find out. 

A falling star means that someone's telewel has departed. If the 
medicine man sees the star fall, he, and he alone, knows whose spirit 
it is. 

There are certain active spirits which steal a telewel whenever they 
can find one; often this is when a telewel has left the body in which 
it belongs, during a dream. These evil spirits watch for falling stai-s, 
thej^ then know a telewel is out wandering, and unless a medicine 
man prevents them, thej' seize that telewel. These evil spirits are : 
Takwich ; Hulim ; Tukaiel ; Tenaiaukel ; Tevlevel. Takwich is the 
most active and powerful of them. 

I found only one bit of evidence to lead to the conclusion that the 
Cahuilla believe in living persons being possessed of evil spirits. This 
was a story told to Mrs. McCaiToll, a white woman, who was for many 
j-ears the government doctor for the Indians and had their confidence. 

There was a half-witted Cahuilla girl, about sixteen years old, 
Mary Holmes by name, living with her parents on one of the reserva- 
tions. She was of rather questionable character, so the school teacher 
liad planned to send her awa.y to boarding school. About this time 
an epidemic of grippe and pneumonia broke out and many of the 
Cahuilla died. Dr. McCarroll attended most of these cases. Finally, 
in the home of Mary Holmes, two were afflicted in this way. About 
this time, a Paiute medicine man came among the Cahuilla. He 
announced tliat there was someone among them who was possessed by 
an evil spirit which was causing the sickness, and that until it was 
driven oxit, the sickness would continue. For some reason, Mary, the 
half-witted girl, was blamed for the trouble. She was taken and made 
to dance all night to drive the evil spirit out. When she would fall 
exhausted to the ground, she was beaten until slie got up and danced 
some more. The next day she disappeared. "Word came later that 
she had been taken to Mojave and burned at sunrise ; this custom was 
considered necessary in such a case. However, upon investigation by 
the civil authorities, she was found in San Bernardino. The Indians 
tlien explained tliat they could not burn lier because of the white man's 
law, but that they should have done so. Albert Augustin told Dr. 
McCarroll that this was not a custom merely introduced by the Paiute 
medicine man, but that it was a belief among the Cahuilla in olden 



342 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

limes that tlie only way to get rid of an evil spirit was to burn its 
owner at sunrise. I was not able to obtain any other evidence con- 
firming this statement. 

After death occurs, the ghost stays around its familiar abode for 
a little while. Basket Chihuahua of Torres relates how at one time 
lie was sitting just outside his house, when he suddenly heard the 
sewing machine running inside, though there was no one there. The 
next day he heard that his sister had died at that very hour. This 
was held as conclusive evidence that her ghost had been running the 
machine. 

One bit of information on the subject of spirits was volunteered 
b.y Francisco Potencio, of Agua Caliente. It was evolved, as he said, 
from his own thought on the subject. He believes that our breath is 
our spirit, for it leaves us when we die. Breath is just like wind, so 
the winds which we hear at night are the spirits of the dead. 

FUTURE LIFE 

Mukat created a place in the east as a residence for the spirits of 
the dead. This was called Telmikish (compare telewel, spirit). At 
the entrance to Telmikish were two constantly moving mountains or 
large hills. They would come together and separate, come together 
and separate; this movement never ceased. 

Montakwet was made guardian of this entrance, and he will never 
die. When the spirits of the dead find their way to him, he questions 
them. One of the tests he puts to them is the making of many figures 
in the game we know as "cat's cradle." After they pass the tests he 
gives them, they try to enter Telmikish. If they have lived good 
lives, been generous at all times, thoughtful and respectful to the old 
people, and have obeyed all of Mukat 's orders, they pass through the 
entrance without any trouble. If they have not done these things, 
the mountains come together as they pass through and they are 
crushed. When this happens, the spirits become bats, butterflies, 
rocks, or trees near the entrance. 

The spirits know each other in Telmikish. Often they gather and 
decide that they want a certain person with them. This decision 
causes that person to die .soon after, and he goes to his friends in 
Telmekish. 

Sometimes a man dies undesignedly and the spirits in Telmikish 
liave not been prepared for his arrival. If they do not want him there, 



1920] Booper: The Cahuilla Indians 343 

he is sent back. This is evidenced by the fact that often a person 
who has apparently died, in a minute begins to breathe again. When 
this occurs, the person who has died but come to life again must not 
tell what he saw in Telmikish. At the end of three years he may tell, 
but if he does so earlier, he will die and his spirit will be caught 
between the moving mountains. 

This is all according to Mukat's plan. Many people do not pay 
any attention to his commands, however, especially young people. 
Evil will come to them in the end. 



BURIAL CUSTOMS 

As soon as a Cahuilla dies, he is washed, dressed, and taken to the 
ceremonial house, kishumnawat. The members of his clan gather 
round the body and sing all night. 

If the deceased was a man, the Creation story is sung, if it was a 
woman, a song about the Moon is sung, for the Moon was the teacher 
and best friend of the women. If death has occurred to either man 
or woman by accident, the Battle song is always sung. They sing for 
a while and then stop and cry and blow upwards three times. This 
is all done to send the spirit to a peaceful abiding place. 

Up to the time of contact with the Mission Fathers, cremation was 
universally practiced. After that, they began to bury their dead. One 
old Indian in explaining this to me said, "We used to burn our dead, 
but the white people told us that was wrong. Now the white people 
do as we used to and burn their dead, but we bury ours as they taught 
us to." 

After they have sung all night over the body, it is put in a rude 
coffin and carried to the Indian graveyard. Cloth, food, and often 
bedding also are put in the coffin. The Indians claim it will be useful 
for the spirit, if it can not find a resting-place elsewhere right away. 

If the dead person was a woman, every woman present picks up 
a handful of dirt, and drops it upon the coffin in passing. If the 
corpse was a man, the same thing is done by the men present. Mean- 
while there is a low chanting and wailing going on constantly. 

It is not always necessary that they sing over the body the first 
night after death occurs. For example, not long ago a man was killed 
in Los Angeles by an automobile running over him. It would have 
been expensive and useless to send the body from Los Angeles to 



344 University of California PuhlicatioJis in Am. Arch, and Ethn. [Vol. 16 

Martinez. A friend sent part of the clothing, in.stead. They put this 
in a coffin and sang over it as they would have done over his body. 

When One is very ill and not expected to live, he is removed to 
the kishumnawat. Here the people gather and sing the death song 
over him all night. If he dies in the night, the song changes instantly 
to more of a wail, and different words are sung. 

I was told by a white woman of an instance where a small boy 
had his leg broken while playing. This was the second serious accident 
lie had had in one week. Because of this, his people decided it was 
intended he should die. Accordingly, they took him to the kishumna- 
wat and sang the death song over him. The poor child was suffering 
greatly, for they had not tried to relieve his pain ; he was also nearly 
frightened to death. During the night, the white woman who knew 
about the case, sent the Government doctor to set the boy's leg. The 
parents objected at first but finally consented. They continued, how- 
ever, to sing the death song over him. Soon the boy began to improve, 
so he was removed to his home. 

Destruction of property is still practiced. "Within two or three 
days after the funeral, the house in which the deceased has lived is 
burned, with all of his possessions. 

The belief in spirits is very strong. They believe if they burn the 
property of the dead one and his place of habitation, the spirit will 
not return. One other explanation has been offered. The constant 
sight of objects which have belonged to one who is no longer living or 
the associations attached to his home make the people sad. To avoid 
this, they burn everything up. 

At present, on some of the reservations, many of the Indians have 
rude frame houses. They do not burn these houses after one death, 
but when there have been three deaths in one home it is burned. 



ENEMY SONGS 

Up to a few years ago, each clan possessed songs known as enemy 
songs. They sang them during fiestas so that their enemies might 
hear them. Each side took turns. There was usually the kindliest 
feeling toward these so-called foes. 

This custom no doubt started from real troubles, but after the 
passage of years the descendants, though not knowing what the enmity 
had been, still continued singing these songs of ridicule as though it 
were a religious duty. The main point in singing them seems to 



1920] Hooper: The Cahuilla Indians 345 

have been to reveal the fact that the secret name of the opposing 
clan had been discovered. This is described below in the section on 
the naming of children. 

Occasionally, hand to hand fighting started among the women on 
account of something said in a song. Because of this, and because 
of a desire to prevent any new enmity being created among clans, the 
singing of these songs was abolished a few years ago. 

The words of a few are as follows : 

1. His food gave out, his water gave out, 
Leave liini now, go away from hini: 

Isilwelnet (enemy name) 

(Eepeated as many times as desired.) 

2. Bury him now, plant him now: 

And then they buried liim, and tlien they planted him : 
Pehuetematewilwish. 

3. There stands the whirlwind, there stands the whirlwind, 
Where they burned him, where they burned him: 

Puchueulchalmalmia. 

4. In the middle of the desert land. 
Lying on his back, 

Lying on his stomach: 
Tamiotingish. 

5. They are coming back again. 
They are coming back again. 
Those moon-eaters and sun-eaters. 
Those moon-eaters and sun-eaters. 



BOYS' INITIATION 

It has been fifty or sixty years since these ceremonies have been 
performed among the Cahuilla, and it is therefore difficult to get an 
accurate account of them. Hardly any two versions agree. 

The ceremony of initiating boys was known as Hemvachlowin. 
Several weeks before the time set for the ceremony, the old people met 
together and decided which boys were to be initiated. The boys chosen 
were between the ages of ten and eighteen. 

About a week beforehand, certain old men went out to gather 
the plant commonly known as "jimsonweed" {Datura strwmowium) . 
They also were given charge of the preparation of the liquid to be 
made from it. They placed parts of it in jars and cooked it for a 
long time. 



346 Vniversity of California Puhlications in Am. Arch, and Ethii. [Vol. 16 

When the men went out to gather the jimsonweed, the candidates 
for initiation were taken to a brush enclosure outside the ceremonial 
house, made especially for this purpose. Here they were kept for 
five days and not allowed to see anyone except those who brought them 
their food. They were fed twice a day. The food could not contain 
any salt or grease. 

During the last three nights of the confinement of the initiates, 
the old people danced all night. On the fourth night, the boys were 
brought out. The decoction made from the jimsonweed was then 
given to them by some old man who knew exactly how much they 
could stand, according to their age. The Spanish word for tliis drink 
is toloache ; the Cahuilla word is rehasawel or kiksawal. The other 
old people sang while this drink was being administered. As soon as 
the boys had taken it they would begin to dance, but would shortly 
become very dizzy. They were then all put in a dark corner. It is 
asserted that drinking this decoction made the blood and mind clearer. 
The old people continued dancing around the fire. They encircled it 
three times and then sat down. At a signal from the leader, they 
made a qiieer grunting sound three times, then motioned upwards 
with the head and hands three times, expelling the breath each time. 
Eight after that, the medicine men among them jumped up and ran 
into the fire, trying to stamp it out with their bare feet. They say 
this did not burn them. 

By the next night, the bad effects of the narcotic had worn ofi' 
and the boj's usually felt about normal. During the succeeding five 
nights they were shown how to dance and how to use the gourd rattle 
as an accompaniment. At this time, they were also taught the enemy 
songs which had a very important part in the life of the people of 
that time. Each clan had its own enemy songs which it sang at special 
times. These songs had been handed down for man.y generations, as 
a rule, and while there may not have been any real enmity felt toward 
the people about whom the songs were composed, it was a sacred duty 
to sing them because their fathers had done so. Francisco Numbri 
of Martinez reservation, says they had to commit a great many enemy 
songs to memory, but that the songs were always short. For ten or 
fifteen days they spat on their legs instead of on the ground to remind 
themselves that they must remember the enemy songs. 

During these nights of initiation, the boys were instructed by the 
old men, concerning the right conduct in life. For one month they 
could not eat meat or anything containing salt, and could drink only 
cold water. 



1920] Hooper: The Cahuilla Indians 347 

All this time, they had arrow-weed twined around their waists and 
feathers stuck in their hair. 

The parents of the boys being initiated did a great deal of weeping 
at this time. It was supposed to make them feel very sad to see these 
ceremonies. 

Juan Lugo of Agua Caliente reservation, who gave me the account 
of the initiation as I have written it here, prefaced his story by stating 
that what he was about to tell me was absolutely true, for he had gone 
through this ceremony himself about sixty years ago. 

He stated that several men had died as a result of drinking too 
much toloache or of eating the wrong thing afterwards. 



GIELS' ADOLESCENCE 

Until within a few years ago, girls' puberty ceremonies were 
observed among the Cahuilla. These were called Hemelonewin' or 
sometimes Hemelushinum. They were held at the time of a girl's 
first menses. 

The father of the girl informed the people of her condition and 
called them together for the ceremony, which began the first night of 
her menstruation. 

A hole was dug in the ground several feet deep and long enough 
for the girl to recline in. In this stones were placed and a fire built 
to heat them. "VVlien the stones became hot they were taken out and 
the pit filled with brush, on top of which the girl was placed and 
covered over. Here she remained three nights, the pit being reheated 
occasionally. In the daytime she was kept in her house where it was 
warm. 

At night, during the ceremonies, the old men and women sang 
and danced around this pit. The song they sang was one which Moon 
had taught the people when she was on earth. In this song she 
instructed the girls how to care for themselves during their menstrual 
periods. 

The only food the girl was allowed to have during these three days 
was an herb tea prepared by the old women. 

One informant .stated that this same ceremony had to be repeated 
during the second menstruation. The same informant stated that at 
the conclusion of the second ceremony each girl's chin was tattooed 
before she was removed from the pit. It was usually just a spot or 



'Present series, vin, 66, 1908: pemhvolu-niwom. 



348 University of California Public<ttions in Am. Arcli. and Ethn. [Vol. 16 

a streak. For a few days after this operation she was not allowed 
to walk but was carried, so that the mark on her cliin would not fade. 

There are man.y restrictions placed on Indian girls during their 
menstrual periods, in regard to the food which they may eat. No meat, 
fruit, or salt can be eaten, nor anj'thing that has even been seasoned 
with salt. They should drink only warm water. Not only are they 
forbidden to drink cold water but also to wash in it. They assert that 
salt dries up the blood and that cold water will stop the flow. Bread, 
mush, and coffee are about all the girls can eat at this time. Bj' obey- 
ing these rules, they may avoid cramps. 

During these periods, an Indian girl must not scratch her body 
with her fingers. This is especially true of the head. If one finds 
it necessary to scratch, she should use a piece of wood, thus avoiding 
dandruff and other skin diseases. At this time, a weak tobacco solution 
is often di-unk to keep the body free from odor. A menstruating or 
pregnant woman was never allowed to witness a peon or any other 
gambling game. It might turn the luck at a critical time. 

Before a girl 's entrance into womanhood, her grandmother, usually 
her paternal grandmother, taught her these things and other facts of 
life. From early childliood, she was taught to use very little salt in 
her food, so that she might become accustomed to the lack of it by the 
age of twelve or fourteen years. Mukat and ]\Ioon gave these instruc- 
tions to the people in the beginning, and at the same time taught them 
the use of many herbs. The people used to obey all of these directions 
very carefully and a great many of them still do. The young people, 
however, are not so particular about doing so as they used to be. For 
this reason, they are sick a great deal and many die. 

EAGLE CEREMONY 

The Desert and the Pass Cahuilla did not observe the Eagle 
ceremony' but it used to have an important place in the lives of the 
Mountain Cahuilla. However, I was not able to get au.y authentic 
description of the Eagle dance as held there. 

I was told by one informant that in the days when the birds were 
human, Eagle was chief among them. One time when the people were 
famishing for water, Eagle found some and drank it all himself. 
Later, he became verj' much ashamed of what he had done and went 
high up into the mountains, where he would never have to see his 
people again. There he is still living. 



1920] Hooper: The Cahuilla Indians 349 



SOCIAL LIFE 

MOIETIES AND CLANSs 

The Cahuilla are organized in exogamoiis moieties, the Wildcat 
raoiety (Tiiktiim), and the Coyote moiety (Lstam). Descent is 
reckoned upon the paternal side. 

These two moieties are divided into numerous clans, most of which 
appear to be localized. The majoritj' of the clans are supposed to 
have received their names from the place in which the people of the 
clan first lived. Other clan names became attached to a family because 
of some special characteristic of its members. 

The women remain in the same elan before and after marriage. 

Mukat belonged to the Tuktum moiety for he was a Tukut. 
Tamaioit belonged in the lstam moiety for he was an Isil. 

Moon was an Isil for she was created bj' Tamaioit. 



NAMING OF CHILDREN 

A special ceremon.y for the naming of children used to be held 
during fiesta week. The last one held among the Cahuilla was sixteen 
or seventeen years ago. 

One name was given a child while in infancy; another at the age of 
ten or twelve years. The grandparents chose the name that was to be 
given first and told the Net (ceremonial chief) what it was to be. 
Then at the fiesta, just before the Effigy dance, the child was named. 
All the friends and relatives had been invited from far and near. The 
Net took the child in his arms and pronounced its name and then he 
and the other old men sang and danced. If the child was a girl, a 
song about certain plants was sung ; if it was a boy, the song was about 
animals. I was not able to get the words of these songs. The name 
given the child was usually that of some ancestor. 

The other name given to each child was known as the enemy name. 
Whether this was given at the time of the initiation ceremony into 
manhood and womanhood I was not able to ascertain. I could find 
out very little about the giving of the enemy name. Some close rela- 
tive chose this name, which was usually a long one. At this time the 



8 This subject is aiseussed more fully by E. W. Gifford iu tliis scries, xiv, 
J 86-191, 1918. 



350 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

men danced and the women sang, all the while shaking the shulijaial 
(gourd rattle). It was the object of each clan to keep its so-called 
enemies from learning the secret names assigned to any of their 
number. As soon as the enemy did find out a secret name, it was 
incorporated into the songs, much to the chagrin of the clan by which 
the name had been given. 

PREGNANCY AND CHILDBIRTH 

An Indian woman who is pregnant must be very careful of what 
she eats and what she does, for there are many taboos in connection 
with pregnancy and childbirth. 

First, in regard to food. Women should not eat any more than is 
absolutely necessary during the nine months, but they should drink a 
great deal of warm water, never cold water. Very little meat may 
be eaten and no beef. No salt may be eaten during the entire period. 
A woman in this condition must not eat the legs of game or the child 
will be born feet first. She should be careful not to eat anything that 
animals or birds have touched. For example, if the woman eats fruit 
which a bird has pecked at, her child will have sores. 

She should not look at animals or anything uglJ^ They tell of 
an old man who used to dance the Bird dance. His wife always 
watched him, at the time she was pregnant. Twins were born to her 
and they looked like birds and soon died. Her people told her it was 
because she had watched her husband so much when he was dressed 
like a bird. Innumerable instances of this kind were cited. Anyone 
who is affected with sores, bites, especially snake-bites, or disease must 
stay away from a pregnant or menstruating woman. 

She should never play with animals. People who are standing near 
her at any time should not speak about animals as being intelligent, 
or in any way draw her attention to them, for babies often become 
marked in this way. 

It is considered very unfortunate to have twins. Little children 
are not allowed to remark about their being pretty when they see 
them. If they do, they are apt to have twins when they grow up. 

Care must be taken as to the position a pregnant women takes 
while asleep. If she sleeps with her hands folded under her cheek, the 
baby will come that way. If she sleeps with her hands extended over 
her head, the child is likely to be born with the umbilical cord around 
its neck. 

A pregnant woman should never stand or sit in the doorway of a 
house; misfortune will come to her child if she does. 



1920] Hooper: The Cahuilla Indians 351 

It is best for an expectant mother to have plentj' of work to do 
during the nine months, so that her child will be industrious and 
strong. 

It is clear that the principle of mimetic magic enters strongly into 
these beliefs. 

An Indian mother does not lie down to give birth to her child 
but sits up ; this is to prevent piles. If the placenta is slow in coming, 
the woman stands up over a pan of red hot coals. As soon as the 
babj- is born, the mother lies down in a pit which has been dug in the 
sand and heated with stones. Hot sand is then poured over her. She 
is removed onlj' to reheat the sand. This heat is supposed to prevent 
after-birth pains and to be very successful. The woman may get up 
and go outdoors the next day for a few minutes at a time, if it is 
necessary. The rest of the time she must remain in the sand pit for 
ten or twelve daj's. During the first week, she lies on her stomach 
most of the time, the next, on her back. Every morning she is sponged 
off with hot water. 

For one month after the birtli of her child, the mother must not 
eat meat, potatoes, sour things, anything containing salt, nor may she 
drink cold water. Rice, corn meal, gravy, and tea are about the only 
things allowed her at this time. During this first month, the father 
of the child must also refrain from eating food containing salt. 

While the mother is nursing her child, she and her husband should 
not sleep together. If they do, the mother's milk will be spoiled and 
as a direct result the baby will be a sickly one. For this reason, a 
woman who weans her baby early is teased by her friends. 

Ashes are placed on the child's navel soon after birth to help 
cure it. 

SICKNESS9 

The chief disease among the Cahuilla is said to be stomach trouble. 
Any internal pain means stomach trouble to them. 

They dislike taking medicine internally. For this reason, herbs 
are often applied externally. I saw an old man with his feet in a 
bowl of green-looking fluid. When I inquired about it, I was told 
that he was doing that to cure rheumatism in his feet. 

Luis Quintano cured rheumatism in his legs by burning each one in 
eight diifereut places. 



9 Compare also the previous section on Shamanism. 



352 University of California Ptiblicatiotis in Am. Arch, and Ethn. [Vol. 16 

In curing a snake bite, sometimes the suelving process is used and 
sometimes the application of a "snake-weed." Another name for it is 
golderino weed. I was told that a snake before fighting a rattlesnake 
always eats some of this weed so as to be immune to the poison. 

The women have one method of curing pain which they try for 
everything, and it appears to be very successful. They dig a pit in 
the sand, heat it with hot stones, and remove the stones. The patient 
then lies in this hot pit and is covered with hot sand. When the sand 
cools, it is reheated. Hot sand is applied constanth'. 

While I was at Torres reservation, a woman had just given birth 
to twins. She had been attended only by one of her own family and 
blood poisoning had set in. She was in a terrible condition. They 
immediately placed her in one of these hot pits. Treatment such as 
this for that kind of a case would of course have proved fatal. A 
white woman, the government doctor, arrived on the scene and very 
much against the will of the family and of the sick woman, took her 
out of the pit and gave her the proper medical attention. 

Dr. McCarroll told me of many cases where she had made a clean 
bed for some verj' sick woman only to come the next day and find her 
again lying on the dirt floor. 

An old man was bitten by a poisonous black spider. The shaman 
was called to cure him ; he applied herbs to the bite. During a certain 
length of time after the application, the old man wa.s not to sleep 
with his wife. He did not heed this order. As a result, he started 
trembling and has never ceased. The old man was pointed out to 
me as an example of disobeying a medicine man 's orders. 

SOCIAL CUSTOMS 

Women seem subservient . to the men at all times. If there are 
any chairs, the men occupy them, while the women sit on the floor 
behind them. 

Unselfishness and respect for the old people is their ideal of right 
living. Children are taught from infancy to be generous and kind 
to the old. Wlien young boj's go hunting they bring back everything 
they have killed to their parents and grandparents, for they never 
eat game of their own catching. If thej- were allowed to do this, 
they might get hungry and eat it all before they got home ; then the 
older ones who were not able to go hunting would have no game. 
The young men might not eat the first fruits or vegetables of the season 
for the same reason. If one did, he was considered very ill-bred and 
discourteous by the others. 



1920] Hooper: The Cahuilla Itiduins 353 

Only the young men went hunting. They had to be very careful 
what they ate and drank before they went. They would not eat soup, 
for it would make them thirsty on their long journey and water was 
scarce. Nor woiild they eat meat before going to the mountains as 
this might cause them to have pains in the side while running. They 
drank as little water before going as possible. 

Liberality and generosity were considered the most important 
virtues. The man who was the best hunter was held in very high 
esteem. The woman who could do the most work in the shortest time 
was the ideal woman. Nowadays these things do not seem to matter 
so much. 

There was always real affection between the members of an Indian 
family but very little outward demonstration of it. Kissing they 
considered unclean. A husband was never seen kissing his wife. 
A mother never kissed her son. I asked what greeting was extended 
by a mother to her son returning from a long absence. The reply 
was that there was no greeting, that the mother always wept at such 
a time. 

A father was not supposed to fondle his own children much ; since 
if he had to go hunting or to figlit he might be gone quite a while 
and his children woiild miss him if he had been too good to them. 

Some of the first of every crop must always be given to the Net, 
tlie fiesta chief. The man who fails to do this will become ill and 
the only way he can be cured is for the medicine man to take some 
of his beans away. 

The first courtesy extended to a guest in an Indian home is to 
feed him. 

Women used to use a special kind of clay for a hair sliampoo. It 
was put all over the head and left on for a couple of days, then washed 
off, and it left the hair very nice and fluffy. Nowadays, they use herbs 
for this purpose ; there is one which acts as a lather like soap.'" 

MAERIAGE 

Until very recently, the parents arranged the marriages of their 
children. A boy's father decided that his son should marry and 
accordingly looked around for a suitable wife. "When he decided 
upon one, he went to see her father and offered a couple of horses or 
a certain amount of mesquite beans in exeliange for the girl. After 
an agreement was reached, the girl's mother spoke to her about it. 



10 Probably Chenopodium Calif ornieum (Barrows, Ethnobotany, p. 48, 1900). 



354 Vmversity of California Publications in Am. Arch, and Ethn-. [Vol. 16 

If the girl did not approve, her father then talked to her and told her 
why she should marry the man of his choice and that she ought always 
to obey her parents. Usually, the girl agreed, for parental authority 
is very strong. 

There was never any ceremony. The father of the groom simply 
led the wife to her husband's home. They always lived with the 
man's parents for several years. When his parents became quite 
old, the young couple built a new home right near them to live in, 
"for it was about time for the old folks to die." If they died in the 
house where the young people were, it would mean that their home 
must be burned. When a man dies, his widow goes back to live with 
her own parents. 

If the son did not like the wife his parents had picked out for 
liim, after he had lived with her for a while, he could send her back 
to her home. There wa.s no divorce, merely a separation and remar- 
riage when convenient. It was permissible for a man to have two 
wives. 

If a wife misbehaved, slie was tied to a tree and beaten by the 
chief. 

Very often, a girl was married at the age of ten or twelve years. 
This was an arrangement between the parents. However, she did 
not live with her husband for several years. She wa.s married simply 
to keep someone else from getting her. 

It was the custom for a widow to marry her late husband's older 
brother, but this was not obligatory. She could not marrj- his younger 
brother. When a wife died, the husband usually married her sister, 
if she bad one. 

Marriage with even distant relatives was looked upon with extreme 
disfavor. 

Wlien the couple were first married, the woman lived at her 
husband's home a week or two before really living with him as his 
wife. This was done to give them time "to get acquainted," for as 
a rule they did not know each other very well. 

A young woman was not wont to talk to her husband very much 
in their home. He was expected to converse with his parents who lived 
with them, and if his wife talked too much, his parents would be 
neglected. The two couples do not sleep in the same room, in the 
modern houses. 

Wlien a man and woman are first married, the old people who 
live near them go to see them, one by one. They do this to see whether 



1920] Hooper: The Cahuilla Indians 355 

they are starting their married life in a selfish or generous way. If 
the new wife gives the old lady some flour or meal to take home with 
her, she is considered a good woman. If she does not, the old lady 
can not say enough bad things about her. 

Familiarity between husband and wife before people, such as we 
are accustomed to, is an unheard-of thing. If a wife .should be seen 
sitting on her husband's lap, they would be sure she was crazy. 

There must be no joking or teasing between a wife and her brother- 
in-law or a husband and his sister-in-law. There must be the greatest 
respect shown alwaj's in these relations. First cousins are spoken 
of as brothers and sisters. A husband may tease his wife's cousin and 
vice versa. A man must be very good to his wife's father and brother. 

One old man told me that very long ago if a man desired a certain 
woman for his wife, he went to her carrying his bows and arrows. 
If she refused him, he killed her. This was the only statement of 
the kind made to me, and I can not vouch for its authenticity. 



WAR 

The Cahuilla, like most of the Califoi-nia Indians, have been a 
very peaceful people. Their main troubles were between villages, 
and were caused by boundary disputes. Each village had definite 
boundaries, within which the inhabitants lived, hunted, and gathered 
mesquite and other food products. Food was very scarce in the old 
days and anj' infringement of one group on the land of the adjacent 
group was considered grounds for enmity and often subsequent war. 

Poisoned arrows were used when it was considered necessary. A 
small strip of flesh which is connected with the lungs of animals was 
dried and softened in water. It was then soaked in a concoction made 
of poisonous herbs, ants, and tarantulas. A tiny particle of this was 
then placed on the tip of the flint arrowhead. 

I shall now relate a few tales which were told me of war with 
foreign groups. Whether they are authentic or mythical I could not 
determine. 

Long ago, there was a clan or village called Simotakiktem about 
six miles south of Agua Caliente. There was one man in the elan 
who caused a great deal of trouble for the surrounding groups. So 
these got together and decided to make war on the entire group. Wlien 
the Simotakiktem saw the other Cahuilla coming, they hid in a big 
round rock which was just like a room and had a stone door. The 



356 Vniversity of California Publications in Am. Arch, and Ethii. [Vol. 16 

Cahuilla surrounded them, forced the door, and threw firebrands 
inside, and then closed the door. They were all suffocated. 

There was a village by the name of Sewekiktem. The people there 
were very wicked. Once, while they were in the big-house, the Cahuilla 
surrounded them and killed them all. 

At one time, when the Mexicans were living near Los Angeles, a 
great many Indians from Yuma came and stole their horses. The 
Mexicans asked the Cahuilla to help get them back. They all started 
out determined to annihilate the Yuma Indians. On the way they 
got lost in the desert and most of them died from lack of water. 
Those who survived returned to their homes. 



PROPERTY RIGHTS 

One can obtain very little information on this subject. After the 
death of anyone, his possessions are burned up, as I have stated before. 
Because of this, there is little left to dispose of. 

If an old woman has some especially fine baskets which she wishes 
some particular friend to have, she sees that they are bestowed before 
she dies. 

Land now goes to the sons. They all live on it, so there is no 
fighting over the division of property. 



INDUSTRIES AND KNOWLEDGE 
FOOD 

The native belief is that all food was once human and could talk 
just as we can. Mukat designated certain people in the beginning who 
were to become plants and be converted into food for our use. 

The mesquite tree is the main reliance of the Desert Cahuilla for 
food. It is their staple. The mesquite tree grows to a height of from 
thirty to forty feet. The wood is very hard, and all of it, even the 
roots, is used as fuel. The leaves are small and abundant and the 
branches very spiny. On the desert, in the Coachella valley, these 
trees grow in clumps, their roots reaching down to the subsoil water. 

The mesquite beans, which ripen in the late summer, and of which 
there are several varieties, are gathered in great quantities, dried, 
and packed away in basket granaries. These are not husked but are 



1920] Hooper: The CahuiUa Indians 357 

pounded in a stone mortar with a pestle. Many of the beans are 
worm-eaten in spots, but regardless of this they are all pounded 
together. A very fine meal is obtained in this way. It is then placed 
in an earthen disli and soaked. Then it is ready to be eaten and is 
very sweet and palatable. 

I was told bj' several old men that the reason the Indians are dying 
so fast is that they are eating white man's food, canned goods and 
the like. They formerly used to eat their dogs when necessary, cer- 
tain kinds of snakes, turtles,' insects, in fact anything the.y happened 
to have around. The.y assert that from eating such food as this, the 
medicine men were much more powerful than they are now. 

Mukat told Sokut (deer) that he must go to the mountains for he 
was to be food for the people. He told him he could hide in the 
bushes and high places for a while but that soon men would find him. 
Sokut felt very badly about this but he had to do as Mukat had told 
him to. 

CLOTHING 

For a long time, the Cahuilla say, they did not wear any clothes 
at all. The first they had were breech clouts of deer skins and moun- 
tain sheep skins. In cold weather they used skins thrown over their 
shoulders. 

Mesquite bark was rubbed and pounded and pulled_ until it became 
soft. It was then used a.s diapers for babies and skirts for women. 

Warm blankets of rabbit skin strips were woven. 



EARTH-COVERED HOUSES 

The sweathouse or hoyachet was quite extensively used among the 
Cahuilla in days past. There is one which is still used on Morongo 
reservation. This is the one which Dr. Kroeber has described,'^ and 
is an unusually small one, I was told. There appears to have been 
no standard size. 

All agree that tlie use of the hoyachet was confined to curative 
purposes, through sweating. Old Ramon Garcia said that people 
gathered in this house and were retained in the intense heat for 
perhaps half an hour or more, or until they were sweating profusely. 
They then ran out and jumped into cold water and then back to the 
fire again. This procedure continued all night, as a rule. 



11 Present series, vili, 64, pi. 15, 1908. 



358 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

Women too were allowed the use of the sweathouse. Children 
could not stand such treatment, so they were seldom allowed to enter. 

The Cahuilla had another kind of earth-covered house called a 
tomekish. I first heard of it from old Ramon at Morongo. He stated 
that it was neither used for sweating nor ceremonial purposes, but 
as a clubhouse in which the old men gathered to talk over important 
matters. He stated that its construction was very much like that of 
a sweathoxise. 

When I questioned Ambrosio of Torres reservation as to what a 
tomekish was he said that it was not a sweathouse nor was it what 
Ramon had described. He said that it was an earth-covered building 
in which many people could gather and where they slept during cold 
nights. He admitted that occasionallj' men did make speeches here.^^ 

Then again, Francisco Numbri at Martinez asserted that a tomekish 
was the small enclosure built back of the kishumnawat (ceremonial 
house), and that in it were kept all ceremonial objects. 

Others stated that the tomekish was a sweathouse. 

The names — kishumnawat, hoyachet, and tomekish — however, sug- 
gest that in addition to their dwellings the Cahuilla employed several 
different kinds of houses for religious and medicinal purposes. ^^ 
Whether all of them were used in any one division of the Cahuilla is 
less clear. 

BOWS AND ARROWS 

There are no longer any bows and arrows to be foimd on the 
Cahuilla reservations. Collectors have taken them all. For this 
reason, what I was able to find out about bows and arrows was done 
tlirough questioning only. 

The bow was made either out of mesquite or of desert willow. 
These bows were from three and a half to four and a half feet in 
length, and from one and a half to two and a half inches in width. 
Usually tlie string was made of sinew or of mescal fiber. 

The arrows were made of arrow-weed or cane. Short arrows with 
long feather trimmings were used for long distance shooting. For 
hunting rabbits, the arrow was about two and a half feet long. The 
short arrows usually had three feathers and the longer ones had two 
feathers. The long ones were the more common. Albert Potencio 



12 This agrees with the eoustruction and use of the larger living houses of the 
Mohave. 

13 Barrows, op. cit., p. 77: hashlish, "temescal, sweathouse"; Kroeber, present 
series, viil, 237, 1909: huyetcat (huyeehat), "sweathouse." 



1920] Hooper: The Cahuilla Indians 359 

of Agua Caliente stated that black or red stone points were used in 
long distance shooting. Contrary statements were made concerning 
sinew-backed bows. Lee Orenes of Agua Caliente asserts that they 
were used there in shooting big game and in war fighting. Ramon 
Garcia of Morongo says that there never was any sinew-backing among 
the Cahuilla. 

Arrows were carried in a skin bag slung over the shoulder. If 
this was not used, three arrows were carried in the left hand under- 
neath the bow. 

Cane arrows were straightened by being placed in a grooved, heated 
rock and then straightened at the joints. Arrow-weed arrows were 
heated in the fire and then straightened by the aid of the mouth. 

Poisoned arrows were used in case of war. The method of poison- 
ing has been described above. 

HANDIWORK 

The last few years has seen the passing of the manufacture of 
pottery among the Cahuilla, and it seems a great pity. They have 
evidently found it too easy to buy utensils which serve the same 
purpose, to pay them to make pottery. Collectors have gone through 
the valley and bought the best ollas so that now the ones that are left 
are very poor specimens. 

Several informants described the process of pottery manufacture. 
There were two kinds of clay used. One they called tesnit, which was 
the best quality; the other was ulish. I was told that thej^ found 
this clay in the mountains. The clay is first ground to a fine powder ; 
water is then added. It is then patted into shape between a small 
smooth stone curved on one side and known as a paikwal, and a wooden 
paddle. Rolls of clay are built on to the top of the shaped vessel as 
needed. The paikwal is used on the inside of the bowl and the wooden 
paddle on the outside. The clay of the bowl must be kept wet all the 
time so that it will not crack. After it has the desired size and shape, 
it is smoothed down with the paikwal and with the hands, which are 
first dipped in water. The completed pot is then placed in tlie sun to 
dry for one day, and next placed in a pit and burned with cow manure. 
This also takes one day. If ornamentation is desired, it is painted 
before baking with red ochre from the mountains. 

Carrying nets were woven of agave. They were very strong. A 
hundred or a hundred and fifty pounds could be carried in them when 



360 University of California Publications in Am-. Arch, and Ethn. [Vol. 16 

they were slung over the shoulder. They were ofteu used as cradles 
for the babies aud swung between trees or opposite corners of the 
ramada. These nets are known as ikut. 

Cahuilla basketry has been described at length," so I will not go 
into this subject except to say that this art too is dying out. It is 
true tliat some women still make baskets but the ones now manufac- 
tured are distinctly inferior. 

Glass beads were used among the Cahuilla only when someone 
happened to bring them in from Yuma. 

The first wells are said to have been dug with sticks in alkaline 
places, the mud being carried out in baskets. A well was dug in 
steps, so that it was easy to walk up and down. 

To obtain salt, surface alkali was gathered, mixed with water, and 
boiled until it settled. The clear liquid was then boiled until it 
evaporated. The sediment that remained was used for salt. 

GAMES 

Football race. — Two wooden balls somewhat smaller than croquet 
balls are used in this game. There are two men on a side, each side 
having one ball. From a starting point, the balls are kicked several 
miles and then back again. The two men getting their ball back first 
are the winners. 

New moon race. — On the night of the new moon, the boy who first 
saw it would run and tell the other boys of the village. All of the 
boys would then race to a certain spot, often many miles away, where 
there was water. Here they would jump in and swim, and then race 
back home again. This was supposed to bring them good luck during 
the following month. 

Cat's cradle. — Figures are made of a string stretched over the 
fingei-s. I wa.s told that many old people used to know almost a 
hundred figures. The ones mentioned were snake, dove, flying dove, 
carrying net, metate. This game has a religious significance, as men- 
tioned vuider the head of Future Life. 

Peon. — The playing of this guessing game has been referred to in 
the description of the Mourning Commemoration. 



i* Barrows, op. rit., pp. 40-45, 1900; Schumacher, in Putnam, U. S. Geog. 
Surv. (Wheeler), vii, 247, 1879; idem, in. Peabody Mus. Eep., n, 521, 1880; 
Palmer, Am. Nat., xn, 653, 654, 1878; Kroeber, present series, vin, 41, 1908, 



1920] Hooper: The CahuiUa Indians 361 



DOGS 

Dogs can not talk, but tliey understand everything that is said. 
They liave a soul just as we have. 

When the people left Mukat's house and came to this valley, there 
was one dog with them ; his name was Hakliswakwish. The people 
on the Martinez reservation still name their dogs after that first dog. 

From the very beginning, dogs were given certain names, either 
because of their looks or their individual actions. Sometimes people 
named their dogs after certain spots in the mountains which they 
considered their own. 

Following is a list of dog names which are said to have originated 
in the beginning. These were given to me by Ramon Garcia of 
Morongo reservation : 

1. Tukwusauel (Ramon's dog), male. Tukwas is sky. 

2. Honwet-mihanwish, male. "Fights bear." 

3. Honwet-mikish, female. "Fights bear." 

4. Nishkish. "Ashes." Dogs were appointed from the beginning 
by Mukat, to sleep outside and act as watchmen. People used to throw 
their ashes outdoors in a certain place. The dog would sleep on that 
spot because it was warm. After doing this, one dog became gray 
and looked like ashes. After that he was called Nishkish, as all such 
appearing dogs still are. 

5. Yoyetheki. "Spotted white." Once, in the bginning, when a 
dog was sleeping outdoors, it snowed and made the little dog spotted 
with white. 

6. Isil. "Coyote." Brown like a coyote. 

7. Lsila, female. Brown like a coyote. 

8. Iste-mihanwish, male. "Fights coyote. " 

9. Iste-mimikish, female. "Fights coyote." 

10. Lauelvanutkiwishve. "Cottonwood tree." A name given to 
a large black and white spotted dog. 

11. Pauwetama. "Sore, small eyes." 

12. Pulakalet. "Wliite spots on head and neck." 

13. Tamelkisol, female. "Small dog." 

14. Yirhemhemke. "Small male dog." 

15. Yuchemime. "Very small dog." 

16. Chikutu. "Small dog." 



362 Vniversity of California Publications in Am. Arch, and Ethn. [Vol. 16 

CALENDAR 
Several informants stated that there were only three seasons : 

1. Taspa budding of trees 

2. Talpa hot days 

3. Tamitva cold days 

August Lomas of the Martinez reservation, my most reliable 
informant, named eight seasons, each one based upon the development 
of the mesquite bean, which used to be the main food. They were : 

1. Taspa budding of trees 

2. Sevwa blossoming of trees 

3. Heva-wiva commencing to form beans 

4. Menukis-kwasva ripening time of beans 

5. Merukis-chaveva falling of beans 

6. Talpa midsummer 

7. Uche-wiva cool days 

8. Tamiva cold days 

The old men used to study the stars very carefully and in this way 
could tell when each season began. They would meet in the cere- 
monial house and argue about the time certain stars would appear, 
and would often gamble about it. This was a very important matter, 
for upon the appearance of certain stars depended the season of the 
crops. After several niglits of careful watching, when a certain star 
finally appeared, the old men would rush out, cry and shout, and 
often dance. In the spring, this gayety was especially pronounced, 
for it meant that thej' could now find certain plants in the mountains. 
This was a cause for great rejoicing, for food was often very scarce 
in those days. They never went to the mountains until they saw a 
certain star, for they knew they would not find food there previously. 

The Cahuilla counted time by moons. Several times I was told 
that there were thirteen moons, but at no time was I able to get the 
names of more than sis.''' These were : 

1. To menyil. 4. Sa menyil. 

2. Tawe menyil. 5. Menyil naa. 

3. Seya menyil. 6. Menyil. 

The Cahuilla count has been published.'" 



1= This suggests a bi-soltitial calendar such as is used by the Zuni and Hopi. by 
the Diegueuo, and, in somewhat altered form, by the Luiseno and Juaneiio. The 
moon names of one half year were repeated in the second half of the year by the 
first three of these tribes, and probably by the Cahuilla also. 

16 Present series, iv, 71, 1907; viil, 237, 1909. 



1920] Hooper: The Caliuilla Indians 363 



THE STAJtS 

When Mukat was sick, many of his people left his house and went 
away without telling him. There were three sisters planning to do 
this, but they told him about it. Mukat was glad they told him. He 
said to them that they would know when he was dead by the frost 
around the house. These sisters then went to the sky and became 
stars. One morning, looking down from above, they saw frost around 
Mukat 's house and knew that he was dead. They cried and could be 
heard far off. Whenever we have frost iiow, these three stars are seen 
in the sky. 

Papinut is a star which comes up over the horizon just a little. 
This star twinkles more than the others and they call this jumping. It 
jumps all night. They say Mukat put it there to be funny; so it is 
spoken of as the funny star. 

What we call the Milky Way is in reality dust kicked up by Isil 
and Tukut, Coyote and Wildcat, having a race. 

In the constellation known as Orion, there are three stars in a 
row known as the Belt, which are mountain sheep. Below are three 
smaller stars in a row, pointing toward the first three : the sword. 
These represent an arrow which has been shot at the mountain sheep 
by a hunter. The great bright star below, Rigel, is the hunter who 
has shot the arrow at the mountain sheep. 

Chehaum, three girls, are the Pleiades, Tukwishhemish a star near 
them, and Isilihnup and Holinach each a pair of stars — one brighter 
and one smaller — on opposite sides of the Pleiades. Isilihnup and 
Holinach are also described as side by side in the sky. Their half- 
brother Kunvachmal is a bright star that rises only a little above the 
horizon — like Papinut. Tukvaehtahat, father of the three brothers, 
is also a star. These are all characters in the mythical tales that 
follow. It is clear that transformation into stars is a favorite device 
in Cahuilla traditional narrative. 



364 University of California Publications in Am. Arch, and Ethn. [Vol. 16 



TALES AND BELIEFS 
TAKWICH17 

In the beginning, Takwich was a man whom Mukat created and 
to whom he gave great power. He was the first shaman. The people 
disliked him verj^ much, so he ran away to the San Jacinto mountains. 
He still lives in a canyon there known as Takwich or Tahquitz canyon. 
His home is in a large rock. Though no one knows what rock it is, 
Takwich, and the people he has stolen, can see out of it as plainly as 
we see through glass. The Cahuilla never venture into this canyon for 
they are afraid Takwich will get them. 

A meteor that is seen occasionally is believed to be Takwich 
hunting for wandering souls. The stealing of spirits is his main 
occupation. He takes them to his home on San Jacinto and there 
eats them ; he often steals people as well as their souls. 

The story is often told of a young Indian girl who bathed near 
Takwich canyon. Takwish desired and stole her and took her to his 
house in the rock and treated her a.s his wife. He often left her 
and brought back spirits for their food. 

Here he kept her several years. She became very tired of eating 
spirits, and he decided to let her return home. First, he warned her 
that for three years she must not tell anyone where she had been, or 
she would surely die. Then he took her back to where he first found 
her and from here she went home. 

Her people, who had never expected to see her again, rejoiced 
greatly and asked her where .she had been. She refused to tell, but 
they kept urging her. In a year, when they were still questioning 
her, she told them to build her a large house and she would then tell 
them. After the house was built, she told all the people to gather 
there, and she then told them everything that had occurred to her 
while she was with Takwich. The next morning, just before sunrise, 
she died just as Takwich had said she would. 

Occasionally, a rumbling sound is heard issuing from Takwich 
canyon. They say that some girl is begging Takwich to let her go 
and that he is growling at her. 

They used to attribute all earthquakes to Takwich and whenever 
one occurred they would hold a dance. 



17 Or Takwish. 



1920] Hooper: The Cahuilla Indians 365 

When people are killed in an accident, it is often because their 
spirits have been stolen by Takwich. 

Once when they were boys, Francisco and Jim Torres were playing 
near the canyon. Suddenly they saw Takwich coming oiit. He had 
a rod stuck through his head. He leaped over the hills and dis- 
appeared. Some women who were washing saw him at the same 
time. 

Ambrosio, the medicine man, whose guardian spirit is Takwich, 
says he sees Takwich often, and that he looks like other men. 

CHEHAUM AND TUKWlSHHEMISHis 

There once were three little girls, Moki, Kipi, and Tewe. They 
were small and not at all pretty, but were constantly laughing. 

Tukwishhemish was a large woman and very pretty. When she 
•laughed, she never opened her mouth. This made the little girls very 
curious. One day they made her laugh very hard, and she opened 
her mouth. They then saw that instead of having one row of upper 
teeth she had two. The little girls tliought this very funny and they 
laughed at her. 

Tukwishhemish was ashamed, so she ascended to the sky and became 
a star. Soon the little girls became so lonely that they too went to 
the sky. 

Tukwishhemish can be seen to this day. She has her arms out- 
stretched and wears a beautiful pin at her neck which shines very 
brightly in the sky. The three little girls are known as the Chehaum. 
They keep trying to look at Tukwishhemish but she keeps turning 
away from them. 

Up to the time these four women went to the sky, there had never 
been a marriage, but the people were beginning to desire something 
of the kind. 

Two men, Isilihnup and Holinach by name, heard of these girls 
and decided to go to them and make them their wives. 

When they arrived at the home of the girls and found that they 
had left, they felt very badly. They looked all over the world for 
them but of course could not find them. 

One night they slept in the big house. Wlien Isilihnup woke up 
in the night, he could see through the smoke-hole. There he saw thi; 



IS Told by Ramon Garcia of Morongo, a Pass Cahuilla. 



366 University of California Publications in Am-. Arch, and Etlin. [Vol. 16 

Chehaum and knew that they were the little girls. He wondered 
how he could get near them. 

At last he spied a greasewood stick. He put it in the fire until 
it began to burn, then threw it through the smoke-hole, and it went 
to the sky. He followed it. As the stick went through the hole, some 
ashes fell off. Since then, whenever ashes fall, it is a sign that it is 
going to snow. Isilihnup became a star and still may be seen at one 
side of the Chehaum. 

When Holinach woke up, he missed his partner and wondered 
where he could have gone. That night he slept in his brother's place. 
When he woke in the middle of the night, he too saw the Chehaum. 
He then knew where his brother had gone. 

He took a naswit branch, lighted it, and threw it through the smoke- 
hole as his brother had done. Ashes fell just as they had done before. 
Holinach followed and went to tlie other side of the Chehaum. There 
Isilihnup and Holinach can still be seen guarding the Chehaum. 

The old people can tell what the weather is to be like by watching 
these stars. It they throw a dim light, the weather will not be good, 
but if the light is bright and clear, the weather will be fine. 

Both Isilihnup and Holinach are represented by two stars, one for 
the body and the other for the burning stick they threw ahead of them. 
When the star representing the burning stick appears, that signifies 
the beginning of the first month. When Holinach and Isilihnup them- 
selves appear, that means the beginning of the second month. This 
continues for the four winter months.^" 



KUNVACHMAL AND TUKVAOHTAHATso 
A 

There was once a man by the name of Tukvaehtahat. He was 
very powerful and could do many magical things. He had a wife, 
and a son whose name was Kunvachmal. Tukvaehtahat and his wife 
quarreled all the time until they separated. 

Soon Tukvaehtahat married again and had two sons by this 
marriage. He was very rich and he and his family had everything 
they wanted. 



19 With the Luiseno, Chehaiyam are the Pleiades, and Aldebaran is Coyote, who 
followed them (present series, viii, 163, 164, 1908). The first part of the name 
Isilihnup seems to mean ' ' coyote. ' ' 

20 Told by August Lomas. 



1920] Hooper: The Cahuilla Indians 367 

Kunvachmal and his mother were very poor and lived near 
Tukvaehtahat. One day he visited his half-brothers. Tukvachtahat 
saw him there and told his boys not to have anything to do with him, 
for he hated him. 

However, Kunvachmal had been there long enough to see what 
fine things his half-brothers had to play with, and was jealous of them. 
He went home and told his mother he wanted things such as his 
brothers had. She told him that thej' were poor and could not have 
such fine things. The boj' began to cry. His mother went outside 
and made a bow and arrow out of mesquite bark. When she handed 
it to Kunvachmal, he complained because it did not have eagle feathers 
as his brothers' arrows had. She told him to go outside and pick up 
any kind of feathers lie saw. He gathered quail feathers and she put 
them on his arrows and he was satisfied. 

Next day, Kunvachmal took his bow and arrows and went to see 
his brothers again. They looked at his arrows and then broke them. 
Kunvachmal cried and went home and told his mother about it. 
She told him not to go back there any more, but he returned, and 
each day they broke his arrows. 

Finally, the brothers tired of this and decided to play a game with 
him by which thej' thought they could win the arrows and keep them 
for themselves, instead of breaking them, for they were beautifully 
made arrows. 

At first they won, and each day Kunvachmal went home without 
any arrows. Soon he began to win, however, and took home the fine 
arrows belonging to his brothers. This made them angry and they 
told their father how things were going. 

Tukvachtahat did not like this at all and told his boys they must 
get even with Kunvachmal. He told them to have a race to the water 
next day and go swimming. He said the water looked like just a small 
pool but that in reality it was the ocean. He told them to let Kun- 
vachmal win and dive in. 

The next day they suggested to Kunvachmal that they have a race 
to the water and that the first one there should dive in. They took off 
their clothes and started out. As agreed between the boys, Kunvach- 
mal won and dived in. He sank clear to the bottom and since it was 
the ocean, it was very deep. 

Now Kunvachmal 's father was a powerful wizard, so Kunvachmal 
had a great deal of power, too, but he had not known it until then. 
He sat down on the bottom of the ocean and wondered what he could 



368 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

do to get out. He sang one of his songs, turned himself into a frog, 
and swam to the top of the water. When he got there, he saw that 
there were very high banks around him which a frog could not climb. 
He turned himself into many things, trying to reach the top of the 
bank, but was not successful until he turned into a water-ant. 

He had been gone from home some time and his mother was very 
much worried. She cried all night, every night. In the middle of 
each night she heard a sound, and, thinking- it was Kunvachmal 
returning would jump iip to greet him, but it only proved to be his 
spirit. One morning she went to the home of the other boys and asked 
them where her son was. They pretended ignorance. 

"When Kunvachmal finallj' returned, his mother was very happy. 
When her crying ceased, Tukvachtahat knew Kunvachmal must have 
returned, and he was very angry that the boy had outwitted him. He 
then thought of another way he might get rid of Kunvachmal and 
told his boys about it. 

Accordingly, they asked Kunvachmal to go hunting with them. 
They all went out into the thick brush, started a fire on one side, and 
then tried to drive the rabbits into it. Wliile Kunvachmal was killing 
the rabbits which had been trapped the boys caused the fire to sur- 
round him. When Kunvachmal saw his danger, he sang his song and 
then gradually moved down into the ground. Fire kept drawing closer 
around him but he got clear under the earth before it reached him. 

Before coming up out of the ground, he had to wait for it to 
cool off. At daybreak he came out and went home taking much game 
with him. 

His mother had cried all night. Wlien he returned she stopped 
crying. Then Tukvachtahat knew that Kunvachmal had gotten the 
best of him again. 

Once, when Kunvachmal had been visiting his brothers, he noticed 
that they had mush to eat with their meat. He told his mother he 
wanted some to eat with his meat, so she should heat the water. She 
did as he told her, but was sure that they were too poor to make any 
mush. But the boj^ had brought some home under his finger nails 
from his father. He now put this in the hot water. It multiplied 
until the pot was full. 

One day, Kunvachmal saw Tukvachtahat plant wheat. Kun- 
vachmal wanted to plant some wheat too, so he stole a few grains oat 
of his father's sack and sowed it in the mountains. 



1920] Hooper: The Cahuilla Indians 369 

His brothers saw him do this and told their father about it. 
Tukvachtahat was so ang:ry he made it rain hard and wash all of 
Kunvaehmal's wheat away. Kunvachmal, desiring revenge, sang his 
song and made it rain still harder and made the wind blow so as to 
earrj' his father's wheat awaj' also. He told the birds and insects 
to gather the wheat which had been washed out of his father's ground 
and bring it to him so he could store it away. 

Because of this, Kunvaclimal became very rich and Tukvachtahat 
poor. The time came when Tukvaehtaliat came to Kunvachmal and 
begged for food, that he and his sons might eat, for they were starving. 
Kunvachmal said, "Surely, go help yourself." 

Later on, a big feast was being held some distance away. Tuk- 
vachtachat and his sons were invited to attend and to sing. 

Kunvachmal was very anxious to go but his mother would not let 
liim. She said he did not have fine enough clothes and did not know 
how to sing. 

Tukvachtahat and liis two boys went and were welcomed. Con- 
trary to his mother's wishes, Kunvachmal went but nobody would pay 
any attention to him; he was too poorly dressed. He felt very badly 
and decided to go into a hole and get clothes made of the colors which 
ai"e on a wonn. He then decided to have the mosquitoes sing for him. 

"When he was all ready, he returned to the feast. Everyone stopped 
admiring his father and half-brothers to gaze at him. His clothes far 
surpassed those of any of the other guests and his singing was 
beautiful. 

The people asked who he was and Tukvachtahat said, "He is a 
poor son of mine, why look at him ? Why not look at some fine boys 
like these others of mine?" and he pointed to his other sons. But 
the people paid no attention to him and kept admiring Kunvachmal. 

B 

Soon Tukvachtahat became ashamed and very much chagrined, 
so he went away. He started out alone and had many strange experi- 
ences on his journey. 

At the first village he came to, he saw a great many houses but 
they were all deserted and he wondered why this was. At the last 
house in the village, he found two old women. These old women were 
very much frightened when they saw Tukvachtahat. He asked tliera 
why,, and they said, "There is a wild man around here who has been 



370 Vniversity of California Fublications in Am. Arch, and Ethn. [Vol. 16 

capturing two of the village people every day, taking them away 
with him, and then eating them. We were afraid at first that you 
were that man." 

He reassured them and asked them all the particulars about this 
man. He said he would stay all night and see what he could do to 
help them. The women were very glad, for they were the last ones 
in the village, so it was their turn to be stolen that night. 

Tukvachtahat hid where he could watch what was going on. 
About midnight, there was a noise in the sky, a roaring and shaking 
of the entire earth. There then descended from the sky an awful- 
looking giant. He had a long cane with a hook on one end. He rested 
a minute, breathing hard, then reached out and hooked the two 
women with his cane and laid them before him^. As he was getting 
ready to ascend to the sky and take them with him, Tukvachtahat 
reached out with his own cane and put the women back where they 
had been at first. This same thing happened three times. The wild 
man was very much puzzled, for he could not see Tukvachtahat. 
After the third time, he became angry and afraid and attempted to 
return to the sky, but Tukvachtahat killed him. 

The two women were very grateful and wanted to go along with 
Tukvachtahat in his journeys but he would not let them; he said he 
was going far and the road would be dangerous. 

He went on farther and came to a big rock. This he used for a 
bed. It is said that the hole is still there where he lay down. 

He met a very tiny man and began to talk to him. The little 
man was bald and his head was soft like a baby's. Tukvachtahat 
pressed it hard and tried to run his finger through it but could not. 
The little man was exceedingly small and he had a very small bow 
and arrow. Tukvachtahat tried to break each part of the little 
man 's body, also his bow and arrow, but could not. The dwarf "s name 
was Keatkwasimika. He will live forever and no one can harm him. 
Every once in a while someone sees him. Pancho Lomas saw him 
once a long time ago. 

When Tukvachtahat left Keatkwasimika, he resumed his journey 
and soon came to a little house where there were two beautiful girls 
preparing cactus fruit. They warned Tukvachtahat not to eome 
near, for fear he would get thorns in his eyes. He insisted that thorns 
would not hurt him, but the girls said they knew they would. He lay 
down to rest. The girls were just about to put thorns in his eyes 
when he blew very hard and the girls turned into rats, which they 
had formerly been. 



1920] Hooper: The CahuiUa Indians 371 

Tukvaehtahat had passed from Phoenix to San Jacinto, through 
Perris vallej- and had now come to the ocean. Here he jumped in and 
later ascended to the sky and became a star. This ended the career of 
Tnkvachtahat. 

C 

The two sons of Tnkvachtahat, Isilihnup and Holinach,-' had 
returned home after their father left them. It did not seem like home 
to them any more. On the way from the iiesta, they had gathered two 
sticks, one of greasewood and tlie other a paloverde'- stick, each about 
two feet long. These they were to use as guides, in case they cared 
to take a journe3\ 

The older one, Holinach, decided to run away since he wa.s not 
happy at home ; but he did not know just how to start. One night he 
awoke and saw just above him a hole in the roof of the house. He 
took his stick, put it in the fire a minute, and threw it up into the 
hole. It sailed up to the sky and made a path of light for him to 
follow. He then became a star. 

When Isilihnup awoke and could not find his brother, he was very 
sad and looked for him and sang about him for three days. On the 
third night he slept in his brother's bed. Waking up in the night, 
he saw the same hole in the roof. He then knew what his brother had 
done, so he took his stick, threw it up through the hole, and followed 
it to the sky. He also became a star. 

These two stars, Holinach and Isilihnup, are now side by side in 
the sky. 

D 

Kunvachmal returned home from the fiesta, very happy. Very soon 
he too went to the sky and became a bright star. This star comes up 
at night just over the horizon for a little while and then goes right 
back again. 

TAKWELTEKESNIKISH23 

A mother, her son, and daughter were the last ones left of their 
people. The rest had all been killed by their enemies. They lived 
near Indian Wells. 

21 For another version of Isilihmip and Holinach, see the precnling tale. 

^^ Parkinsonia Torreyana (Barrows, op. cit., p. 60). 

23 Told by Ramon Garcia of Morongo mth the remark that he should not have 
narrated it as it was Pancho Lomas ' story. Pancho lives at Martdnez. It argnes 
a rather close connection between the Pass and Desert Cahuilla if they know each 
other 's tales. 



372 University of California Publi^'ations in Am. Arch, and Ethn. [Vol. 16 

The boy's name was Takweltekesnikish. He took care of his 
mother and sister in the best way he could. His mother made his 
arrows for him. Wlien he was still quite young, he went huntintr and 
killed small rats. As he grew older, he killed squirrels and rabbits 
and took them home to his mother. He grew very -fast. 

One day, while he was out hunting, he saw smoke in the north. 
When he came home that night, he told his mother what he had seen 
and asked her what it was. She would not answer him. The next day 
he saw the same thing and again asked his mother and again she 
refused to answer him. On the third day, when he saw the same 
thing again, he was very insistent. His mother then said to him, 
"Those are the enemies who killed all our people." 

He became a man and could make his own arrows. One day he 
became curious and walked a long distance from home until he found 
himself quite close to this smoke. He then looked carefully to see 
what kind of arrows his enemies had and noted that they had several 
different kinds. 

When he returned home, he asked his mother why they had several 
kinds of arrows ajid he only one kind. She told him that was because 
they had many men there, each of whom could make a different kind, 
while she, being only one person, could make only one kind. 

Takweltekesnikish began to think very seriously. He wanted to 
kill those people, but he was alone. Finally he made an arrow and 
threw it to the sky. After a time it fell down and was a large eagle 
instead of an arrow. Now the youth could put eagle feathers on his 
arrows. 

Next morning, lie went to the mountains to hunt but did not find 
anything. Next day when he went he noticed two things which he 
had not seen before, a track and a seed. He went home and told his 
mother that there were seeds up there and he wished she would go 
gather them. This she did. 

The day after that the youth went to see if he could find the track 
again, but he could not. After that, he hunted again without success. 
In doing so, he came close to Sewia and saw a fire in two places. 

Takweltekesnikish had a browai dog with him. While he was 
looking down the side of the mountain toward the fire in tlie valley, 
he kept walking nearer and nearer to it. Soon he came to a long net 
in which the people caught rabbits.^* Takweltekesnikish had never 



24 Two or three lumdred feet long- and placed in the brush. Babbits were 
scared into this from all directions and then wound themselves up in the net. 



1920] Hooper: The Cahmlla Indwns 373 

seen anything like this before. Next, he saw many tracks, two horses, 
and some people. He did not know who these people were, but decided 
to find out. He sent his dog first. 

The dog went to the first house. The man who lived there was a 
chief. He was also a Molnekek( ?), so the dog would not go in. The 
chief called to him and said, ' ' This is a good house, come in and I will 
give you tobacco and food. ' ' He repeated this three times. The dog 
paid no attention but went to the next house. This was the home of 
Tahtemej-awich. He walked right in and lay down. The man there 
told his people to prepare a meal for the dog. They cooked something 
which the dog had never smelled before, so he would not eat it ; lie 
just laj- quiet without moving. They then cooked something else, with 
the same result. The man began to get worried, for he was anxious 
to please strangers. Finally they prepared a meal for the dog which 
smelled like what he was iised to. He ate this greedily and was then 
willing to move around and look at things. 

Takweltekesnikish soon followed his dog. At the first house, the 
same man came out and tried to entice him in, just as he had done 
with the dog. But Takweltekesnikish would only do as his dog had 
done. With his bow and arrow, he kept pointing to the dog's track 
and following it, and he saw that his dog had not gone into the first 
house. Wlien he came to the second house, he went in and sat by 
his dog. The man there prepared mush for him. 

The people who lived there took the boy's bow and arrow; they 
also took his cap of owl feathers. In return, they gave him their own 
bow and arrows and a cap of crow feathers. 

The next day, he returned to his home. He told his sister about his 
visit, how well he had been treated, and what nice people they were. 
He told her he wished she would go to see them too, that she could 
find the way by just following his tracks and for her to be sure and 
go to the second house, not the first one. 

The next morning, about sunrise, she did as her brother had told 
her to do. "When she arrived at the village, the man in the first house 
tried to get her to enter, but she went by and entered the second 
house. She sat down witliout asking any questions. The man was 
very glad to see her for he had no woman. He asked her to stay and 
be his wife ; he told her he would treat her well and give her plenty 
of evervthing. She decided to do as he wished.-" 



25 This is said to have been the first marriage. 



37-t Vniversity of California Publications in Am-. Arch, and Ethn. [Vol. 16 

She very seldom went outside. After a while, it was time for a 
child to be born to her. 

Early one morning, they heard a strange noise ontside. It was 
her father star who blew a horn to scare the people. It had the desired 
effect. The chiefs got their bows and arrows and tried to find where 
the noise came from, for they were afraid. The woman and her 
husband were lying down. Tahtemeyawich wanted to rise and get 
his bows and arrows as the others were doing but she told him it was 
only her father and there was no need for him to go. The other 
chiefs heard her; they then knew it was her father who had frightened 
them. They also knew she was to have a child, so a wizard bewitched 
her and she died. 

After this occurred, Takweltekesnikish, his mother, and his dog 
started for Torres. Takweltekesnikish was still a 3'oung man, but he 
bewitched himself to look old. He then had only a little hair, was 
verj' much stooped, and had to walk with a cane. 

On their way, they came to a house where a man lived whose name 
was Yuyuelkik. They decided to rest there. Yuyuelkik asked them 
to come inside. Takweltekesnikish said, "No, I shall have to stay 
outside because my mother is with me." 

Each day Takweltekesnikish went to the mountains, made himself 
young, and hunted rabbits. He always caught a great many. He was 
always able to find plenty of mescal plants, too. When he returned 
home, he resumed the appearance of an old man once more. Yuyuel- 
kik kept asking him to live in his house with him but he would not 
do so. 

Now Yuyuelkik had two daughters. One day they thought they 
saw the old man cooking meat. They themselves had not been able 
to get any. They knew that he went to the mountains and brought 
mescal home. One day, when he went to the mountains, they followed 
him and saw him become a young man. They returned home and 
soon saw the old man returning. 

Finally Yuyuelkik persuaded Takweltekesnikish to live inside with 
him. The young girls, knowing he was young, went over and lay 
beside him the first night. Their father, seeing this, told them to keep 
away from the old man's bed because he was tired and old. But the 
mother told Takweltekesnikish to lie right down between the girls; 
this he did. 

There was an older sister who was married already. Her husband 
told Takweltekesnikish to take a bath in cold water early in the 



1920] Hooper: The Cahuilla Indians 375 

morning. This he did and returned younger. Each morning after 
that he became a little j'ounger in appearance. 

The brother-in-law went hunting every day but could not get 
anything. One day Takweltekesnikish went with him. They came 
to a hole and Takweltekesnikish said, "I believe there are rabbits in 
this hole." The brotlier-in-law did not think so, but Takweltekes- 
nikish began to dig. Then he reached in and pulled out twelve rabbits. 
Takweltekesnikish was a wizard or he could not have done such 
things. The brother-in-law was a wizard too, but not such a powerful 
one. 

One niglit he made a fire to dance around and asked Takweltekes- 
nikisli to dance. He did not answer. They asked him three times. 
The third time they asked him he got up and danced and sang. Soon 
he called on his helpers, Bear and Takwich, to come into the house. 
Yuyuelkik was afraid then and told Takweltekesnikish to stop, that 
he was too powerful. 

Next day they all went to the mountains to get mountain sheep. 
Each was assigned a special place to watch for them. Yuyuelkik 's 
family went on one side of the mountain and Takweltekesnikish went 
on the other side. 

Mountain sheep alwa3-s go together and walk in rows. Takwel- 
tekesnikish killed the last one. Yuyuelkik came and asked if any 
had yet been killed. Takweltekesnikish said, "Are you really talk- 
ing, my father, my mother?" The brother-in-law became very angry 
then. 

They then saw many geese coming from the east. They said to 
Takweltekesnikish, "If you are so powerful, you can kill those so 
that we can eat them." Takweltekesnikish then bewitched them and 
they all fell dead. Yujaielkik and his family greedily gathered them 
to eat. About half of the people who ate them died. 

Those who were left determined to kill Takweltekesnikish. He 
knew it because he knew everything. He told his mother that they 
must leave. 

That night, he and his mother and his two wives and his dog 
started out around the hills. They gathered jiicea stalks to make a 
shelter for the night. Here they sat that night and talked. As they 
talked, they spat into the fire. The saliva kept talking back at them 
and made so much noise they had to move on. 

Yuyuelkik pursued them. As he and his people drew near the 
place where the yucca shelter had been built, they heard voices and 



376 University of California Publications in Am. Arch, and Ethn. [Vol. 16 

thought they had found the ones they were looking for. However, 
it was only the saliva talking. They thought Takweltekesnikish was 
still awake so they decided to wait until later to attack them. 
Toward morning, they began to shoot arrows in that direction. They 
soon discovered there was no one there, so gave up the chase and 
returned home. 

Takweltekesnikish and his people went as far as the place we 
now know as Warner's Ranch. There was no water there then. 
Takweltekesnikish named it Kupa. 

Takweltekesnikish took a basket and threw it around in a circle. 
It came back to him and fell right in front of him down into the 
rocks. Then he and his mother and his two wives and his dog jumped 
into the hole made by the basket. Soon after that, water began to 
issue from there and has been coming ever since. It is very hot water. 



ORIGIN OF THE BIBDS28 

When Mukat died, the people who were still living at the big house 
did not know where to go or what to do. They went east, west, north, 
south, above, and below. They could not decide which direction they 
were intended to take. They finally reached the edge of the water 
and here they saw Sovalivil (pelican). He told them how to find 
Tamaioit. When they found him, he asked wh.y they came to him. 
"I am different from all of you," he said, "so I cannot help you, I 
fear. There is one thing I might suggest, however. I created the 
willow tree, which I forgot to bring with me ; get the branches of that 
and brush youi-selves with it and perhaps you will then know what 
to do." So they all returned and binished themselves with the 
willow, then started out once more. 

A few, who became tired, stopped, and turned themselves into 
rocks and trees. The others reached the top of Mount San Jacinto 
and here they slept that night. At dawn, Isel (a bird with a yellow 
breast that is often seen around swamps), awoke them and made them 
look around. A bird which is larger than a buzzard (condor?) told 
them not to look, that there was nothing to see. Nevertheless, they 
all looked around and saw many beautiful green fields. They decided 
to go to these. On the way, one by one, they stopped. These that 
stopped became birds. When the others returned that way, thej' 
named the birds. 



28 Told by Alexandre of Morongo. 



1920] Hoover: The Cahuilla Indians 377 

(The informant would not. go on with the story; he said it would 
take all night to name the birds, and that was all that remained to 
the tale.) 

WHIELWIND27 

There are two whirlwinds which are spirits, Teuiausha and 
Tukaiel. They live in ant holes, and when a firebrand is jmt in 
their homes they came out very angry, letting out a whistling sound. 
These whirlwinds steal spirits just as Takwich does. They are always 
women. 

Once August Lomas' vincle was outside of his house and saw a 
whirlwind coming. He took a big stick and chased her and beat her 
badly. She became smaller and smaller as he beat and finally dis- 
appeared altogether. "When he told his people what he had done, 
they scolded him and said that he would have trouble before long, for 
Whirlwind is very revengeful. Not long after that, the uncle had 
to go awaj'. A whirlwind came along, and a medicine man saw her. 
He asked her where she was going and she said, to destroy the home 
of the man who had beaten her. This she did. When August's uncle 
returned, his house lay in ruins as though a wind had blown it down. 

There were a brother and sister living on the Colorado river above 
Yuma, near where Blythe now is. Each morning, the girl went out 
to gather sage and mesquite beans. One day she happened to go so 
far that she reached the home of Wliirlwind. It was too late for her 
to run away. Wliirlwind seized her and carried her to her home. 
Here she killed and ate her, as she did all of her victims. 

The next morning, because" the sister had not yet returned, the 
boy started out to hunt for her. He followed her tracks; they sud- 
denly stopped and her basket was lying on the ground. He then 
knew that Wliirlwind had caught her. 

Now Whirlwind had a watch dog that stayed on top of the moun- 
tain and informed her of everj'thing that was going on around the 
valley, for he could see a great distance. This dog, when he saw the 
boy, began to repeat over and over, "Someone is coming across your 
road, someone is coming across your road." 

So Wliirlwind went out to meet the boy and said to him, "How 
poor and bony you are! What are you doing here?" He told her 
he wanted his sister. She said, "I'll eat you too." He said, "I am 
a man, vour mouth is not big enough to eat me." Wliirlwind said. 



2T Told by August Lomas of Martinez. 



378 University of California Publications in Am. Arch, and Ethn. [Vol. lb 

"Oh, is that so!" and opened her mouth wide. The boy looked at it 
and said, ' ' That isn 't nearly large enough. " ' She opened it still wider. 
He said, "That isn't big enough, either." They continued this con- 
versation for some time ; each time she stretched her mouth a little 
wider. When it was really verj-, very large, the boy took his bow and 
arrow and rammed it down her throat and she died. 

He then ran to her home. Here he first saw a big bundle. He 
opened it, and many heads fell out. Whirlwind always ate all but the ■ 
heads; these she tied up in bundles. He looked at each head, but not 
one was that of his sister. He looked into another bundle. Here he 
found his sister's head. When the boj' saw it, he ran out of the house 
and toward his home as fast as he could. Just as soon as he got out- 
side of Whirlwind's house, it became a flame. This flame chased him 
home but did not catch him. 



1»T> 



1.48 



1920] Hooper: The CahuiUa Indians 379 

BIBLIOGRAPHY 

CAHUILLA 

Babeows, D. p. 

1900. The Ethnobotany of the Coahuilla Indians of Southern California, 
University of Chicago Press. The most important work on the 
Cahuilla, and very vividly written; it deals least fully with those 
phases of native life which are especially represented in the present 
monograph. 

Caballeeia, J. 

1902. History of San Bernardino Valley. San Bernardino. Contains a brief 
account of the more westerly Cahuilla. 

GiPFORD, E. W. 

1918. Clans and Moieties in Southern California, present series, xrv, 1.5.5-219. 
Pages 186-191 give practically all the information extant on Cahuilla 
social organization. 

Kkoeber, a. L. 

1908. Ethnography of the Cahuilla Indians, present series, vin, 29-68. Ethno- 
geography and material culture. 

WOOSLET, D. J. 

1908. CahuUla Tales, Jour. Am. Folk-Lore, xxi, 239-240. 

ADJACENT TRIBES 

BOSCANA, G. 

1846. Chinigchinich, in A. Robinson. Life in California. New York. Reprinted 
by A. Taylor in California Farmer, xin. A rare work of very great 
value. It refers to the Juaneno and- Gabrielino of Mission San Juan 
Capistrano. 

Du Bois, C. G. 

1901-1908. Of a long series of articles by this author, the following are the 
principal: The Mythology of the Dieguenos, Intern. Cong. Am., xin, 
101-106, New York, 190.5 ; Diegueno Myths and their Connections 
with the Mohave, and Two Types or Styles of Diegueno Religious 
Dancing, ihid., xv, 129-134, 135-138, Quebec, 1907; Religious Cere- 
monies and Myths of the Mission Indians, Am. Anthr., n.s., vn, 
620-629, 1905; Diegueno Mortuary Ollas, ibid., rx, 484-486, 1907; 
Mythology of the Dieguenos, Jour. Am. Folk-Lore, xrv, 181-185, 
1901; Mythology of the Mission Indians, ibid., svn, 185-188, 1904: 
The Story of the Chaup. a Myth of the Dieguenos, ibid.. 217-242, 
1904; The Religion of the Luiseno and Diegueno Indians, present 
series, vin, 69-186, 1908. The last is the fullest and most imuortant 
of these papers. 



380 University of California Publications in Am. Arch, and Ethn. [Vol. 1(5 

Harrington, J. P. 

1908. A Yuma Account of Origins, Jour. Am. Polk-Lore, xxi, 324^348. 

James, G. W. 

1902. A Saboba Origin Myth, Jour. Am. Folk-Lore, xv, 36-39, 1902. 

1903. The Legend of Tauquiteh and Algoot, ibid., xvi, 153-159, 1903. 

Kroebek, a. L. 

1902-1908. Preliminary Sketch of the Mohave Indians, Am. Anthr., n.s., iv, 
276-285, 1902; Two Myths of the Mission Indians, Jour. Am. Folk- 
Lore, XIX, 309-321, 1906; Origin Tradition of the Chemehuevi In- 
dians, ibid., XXI, 240-242, 1908; A Mission Record of the California 
Indians, present series, viii, 1-27, 1908. 

LuMMis, C. F. 

1902. The Exiles of Cupa; Two Days at Mesa Grande, Out West, xvi, 465- 
479, 602-612. 

Reid, Hugo. 

1852. The Indians of Los Angeles County, Los Angeles Star, 1852, republished 
by A. Taylor in California Parmer, xrv, January 11 to February 8, 
1861, and abridged by W. J. Hoffman in Bulletin Essex Institute, 
Salem, xvii, 1885. Second only to Boseana in general importance. 

Rust, H. N. 

1906. A Puberty Ceremony of the Mission Indians, Am. Anthr., n. s., viii, 
28-32. 

SCHUMACHEK, P. 

1880. The Methods of Manufacturing Pottery and Baskets among the Indians 
of Southern California, Rep. Peabody Mus. Am. Arch. Ethn., ii, 
521-525. 

Spabkman, p. S. 

1908. The Culture of the Luiseno Indians, present series, viii, 187-234. 
1908. A Luiseiio Tale, Jour. Am. Folk-Lore, xxi, 35-36. 

Watekman, T. T. 

1909-1910. Analysis of the Mission Indian Creation Story, Am. Anthr., n.s., 
XI, 41-55, 1909; Diegueno Identification of Color with the Cardinnl 
Points, Jour. Am. Folk-Lore, xxi, 40-42, 1908; The Religious Prac- 
tices of the Diegueiio Indians, present series, viii, 271-358, 1910. 



i 



UNIVEESITY OF CALIFORNIA PUBLICATIONS— (Continued) 

Vol.7. 1. The EmeryvlUe Shellmoimd, by Max Uhle.. Pp. 1-106, plates 1-12, with 38 

text figures. June, 1907 1.25 

2. Eecent Investigations bearing upon the Question of the Occurrence of 

Neocene Man In the Auriferous Gravels of California, by William J. 
Sinclair. Pp. 107-130, plates 13-14. February, 1908 35 

3. Pomo Indian Basketry, by S. A. Barrett. Pp. 133-306, plates 15-30, 231 

text figures. Becember, 1908 1.75 

4. Shellmounds of the San Francisco Bay Region, by N. 0. Nelson. Pp. 309- 

356, plates 32-34. December, 1909 50 

5. The Ellis Landing Shellmound, by N. C. Nelson. Pp. 357-426, plates 36-50. 

April, 1910 75 

Index, pp. 427-443. 

Vol. 8. 1. A Mission Record of the California Indians, from a Manuscript in the 

Bancroft Library, by A. L. Kroeber. Pp. 1-27. May, 1908 .25 

2. The Ethnography of the Cahullla Indians, by A. L. Kroeber. Pp. 29-68, 

plates 1-15. July, 1908 75 

3. The Religion of the Luiseflo and Diegiiefio Indians of Southern California, 

by Constance Goddard Dubois. Pp. 69-186, plates 16-19. June, 1908 1,25 

4. The Culture of the Luiseno Indians, by Philip Stedman Sparbman. Pp. 187- 

234, plate 20. August, 1908 50 

5. Notes on Shoshonean Dialects of Southern California, by A. L. Kroeber. 

Pp. 235-269. September, 1909 35 

6. The Religious Practices of the Diegiieno Indians, by T. T. Waterman. Pp. 

271-358, plates 21-28. March, 1910 80 

Index, pp. 359-369. 

Vol. 9. 1. Yana Tests, by Edward Sapir, together with Yana Myths collected by 

Roland B. Dixon. Pp. 1-235. February, 1910 2.50 

2. The Chumash and Costanoan Languages, by A. L. Kroeber. Pp. 237-271. 

November, 1910 35 

3. The Languages of the Coast of California North of San Francisco, by A. L. 

Kroeber. Pp. 273-435, and map. April, 1911 1.50 

Index, pp. 437-439. 

Vol. 10. 1. Phonetic Constituents of the Native Languages of California, by A. L. 

Kroeber. Pp. 1-12. May, 1911 10 

2. The Phonetic Elements of the Northern Palute Language, by T. T. Water- 

man. Pp. 13-44, plates 1-5. November, 1911 45 

3. Phonetic Elements of the Mohave Langniage, by A. L. Kroeber. Pp. 45-96, 

plates 6-20. November, 1911 -.. 65 

4. The Ethnology of the Sallnan Indians, by J. Alden Mason. Pp. 97-240, 

plates 21-37. December, 1912 1.75 

5. Papago Verb Stems, by Juan Dolores. Pp. 241-263. August, 1913 25 

6. Notes on the Chllula Indians of Northwestern California, by Pliny Earle 

Goddard. Pp. 265-288, plates 38-41. AprU, 1914 30 

7. Chilula Tests, by Pliny Earle Goddard. Pp. 289-379. November, 1914 ..._. 1.00 

Index, pp. 381-385. 

Vol. 11. 1. Elements of the Kato Language, by PUny Earle Goddard. Pp. 1-176, plates 

1-45. October, 1912 2.00 

2. Phonetic Elements of the Diegueno Language, by A. L. Kroeber and J. P. 

Harrington. Pp. 177-188. April, 1914 10 

3. Sarsi Texts, by Pliny Earle Goddard. Pp. 189-277. February, 1915 ....; 1.00 

4. Serian, Tequistlatecan, and Hokan, by A. L. Kroeber. Pp. 279-290. Febru- 

ary, 1915 10 

5. Dichotomous Social Organization in South Central CaUfomla, by Edward 

Winslow Giflford. Pp. 291-296. February, 1916 05 

6. The Delineation of the Day-Signs in the Aztec Manuscripts, by T. T. Water- 

man. Pp. 297-398. March, 1916 1.00 

7. The Mutsun Dialect of Costanoan Based on the Vocabulary of De la Cuesta, 

by J. Alden Mason. Pp. 399-472. March, 1916 70 

Index, pp. 473-479. 



UNTVEESITY OF CALIFORNIA PUBLICATIONS— (Continued) 

Vol. 12. 1. Composition of California Shellmoimds, by Edward Winslow Gilford. Pp. 

1-29. February, 1916 30 

2. CaJifomla Place Names of Indian Origin, by A. L. Kroeber. Pp. 31-69. 

June, 1916 40 

S. Arapaho Dialects, by A. L. Kroeber. Pp. 71-138. June, 1916 70 

4. Mlwok Moieties, by Edward Winslow Glfford. Pp. 139-194. June, 1916 65 

5. On Plotting the Inflections of the Voice, by Cornelius B. Bradley. Pp. 195- 

218, plates 1-5. October, 1916 25 

6. Tubatulabal and Kawaiisu Kinship Terms, by Edward Winslow Glfford. 

Pp. 219-248. February, 1917 SO 

7. Bandolier's Contribution to the Study of Ancient Mexican Social Organiza- 

tion, by T. T. Waterman. Pp. 249-282. February, 1917 35 

8. Miwok Myths, by Edward Winslow Glfford. Pp. 283-338, plate 6. May, 

1917 ~ 55 

9. CaUfomla Kinship Systems, A. L. Kroeber. Pp. 339-396. May, 1917 60 

10. Ceremonies of the Pomo Indians, by S. A. Barrett. Pp. 397-441, 8 text- 

figures. July, 1917 45 

11. Pomo Bear Doctors, by S. A. Barrett. Pp. 443-465, plate 7. July, 1917 25 

Index, pp. 467-473. 
Vol. 13. 1. The Position of Yana in the Hokan Stock, by E. Sapir. Pp. 1-34. July, 

1917 _ 35 

2. The Yana Indians, by T. T. Waterman. Pp. 35-102, plates 1-20. February, 

1918 75 

3. Yahi Archery, by Saxton T. Pope. Pp. 103-152, plates 21-37. March, 1918 .75 

4. Yana Terms of Relationship, by Edward Sapir. Pp. 153-173. March, 1918 .25 
Vol. 14. 1. The Language of the SaUnan Indians, by J. Alden Mason. Pp. 1-154. 

January, 1918 1.75 

2. Clans and Moieties in Southern California, by Edward Winslow Glfford. 

Pp. 155-219, 1 figure in text. March, 1918 75 

3. Ethnogeography and Archaeology of the Wiyot Territory, by Llewellyn L. 

Loud. Pp. 221-436, plates 1-21, 15 text-figures. December, 1918 2.50 

4. The Wintun Hesi Ceremony, by S. A. Barrett. Pp. 437-488, plates 22-23, 

3 figures in text. March, 1919 75 

5. The Genetic Relationship of the North American Indian Languages, by 

Paul Radln. Pp. 489-502. May, 1919 15 

Vol. 15. 1. Ifugao Law, by R. F. Barton. Pp. 1-186, plates 1-33. February, 1919 2.00 

2. Nabaloi Songs, by C. R. Moss and A. L. Kroeber. Pp. 187-206. May, 1919 .20 
Vol. 16. 1. Myths of the Southern Sierra Miwok, by S. A. Barrett. Pp. 1-28. March, 

1919 „ 80 

2. The Matrillneal Complex, by Robert H. Lowie. Pp. 29-45. March, 1919 15 

3. The Linguistic Families of California, by Roland B. Dixon and A. L. 

Kroeber. Pp. 47-118, map 1, 1 figure in text. September, 1919 75 

4. Calendars of the- Indians North of Mexico, by Leona Cope. Pp. 119-176, 

with 3 maps. November, 1919 75 

5. Yurok Geography, by T. T. Waterman. Pp. 177-314, plates 1-16, 1 text 

figure, 34 maps (In press) 

6. The Cahuilla Indians, by Lucile Hooper. Pp. 315-380. April, 1920 75 

Volumes now completed: 

Volume 1. 1903-1904. 378 pages and 30 plates $4.25 

Volume 2. 1904-1907. 393 pages and 21 plates 3.50 

Volume 3. 1905. The Morphology of the Hupa Language, 344 pages 3.50 

Volume 4. 1906-1907. 374 pages, with 5 tables, 10 plates, and map 8.50 

Volume 5. 1907-1910. 384 pages, with 25 plates 3..50 

Volume 6. 1908. 400 pages, with 3 maps _.; 3.50 

Volume 7. 1907-1910. 443 pages and 50 plates 3.50 

Volume 8. 1908-1910. 369 pages and 28 plates 3.50 

Volume 9. 1910-1911. 439 pages 3.50 

Volume 10. 1911-1914. 385 pages and 41 plates 3.50 

Volume 11. 1911-1916. 479 pages and 45 plates 3.50 

Volume 12. 1916-1917. 473 pages and 7 plates 5.00 

Note: — The University of CaUfomia Publications are offered in exchange for the publi- 
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the publications of the University will be sent upon request. For sample copies, lists of 
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addressed to THE EXCHANGE DEPARTMENT, UNIVERSITY LIBRARY, BERKELEY, 
CALIFORNIA, XJ. 8. A. 



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